I LIBRARY OF CONGRESS. | 

I Chap. ......_ ?.2lX | 



UNITED STATES OF AMERICA. *j 









AN APPEAL 



FOR 



THE ANCIENT DOCTRINES 



OF THE 



/ 

Religious Society of Friends. 



Published by direction of the Yearly Meeting held in Philadelphia, 
in the Fourth Month, 1847, 



ADDRESSED TO ITS MEMBERS 



PHILADELPHIA:' 
WM. H. PILE, PEINTEE, No. 422 WALNUT STEEET. 

1883. 

CO 



^t 



\* 



& 



MINUTE 



At a Yearly Meeting held in Philadelphia by adjournments from 
the 19th of the Fourth Month to the 24th of the same, inclu- 
sive, 1847 — 

The Meeting for Sufferings having been engaged in preparing 
a selection of passages from certain writings of members of our 
Society, which do not accord with our religious principles and 
testimonies, and contrasting them with extracts from our approved 
works; after spending much time in deliberating upon and dis- 
cussing the subject, it appeared to be the prevailing solid sense of 
the Meeting to adopt the document, and leave it under the care of 
the Meeting for Sufferings, to publish it when it may appear to 
them suitable and proper, with such revision as they may believe 
needful. 

Extracted from the minutes. 

William Evans, 

Clerk this year. 



AN APPEAL 

FOR 

THE ANCIENT DOCTRINES 

OF THE 

i 

SOCIETY OF FRIENDS. 



At the rise of the religious Society of Friends, which took 
place at a period of great commotion, many professors of religion 
were seeking the Lord, but not seeking Him where alone He 
was to be found, in their own hearts, failed to obtain that sub- 
stantial comfort and settlement in the Truth which they longed 
for. Not sufficiently regarding the convictions and strivings of 
the Holy Spirit, operating at times upon their hearts, in order 
to lead them out of all sin, and to teach them to wait upon the 
Lord, that they might worship Him in spirit and in truth, their 
attention was directed to creaturely activity, in outward and 
ceremonial performances. 

Being taught that the Scriptures were the word of God, and 
the primary rule of faith and practice, they searched them in 
their own will and wisdom, and formed conclusions respecting 
their own condition, and the doctrines of the Gospel, which not 
being founded on the testimony and light of the Spirit in them- 
selves, were often very erroneous. Many made a high profession 
of faith in our Lord Jesus Christ, and in what He did and 
suffered for them, without them, thinking that by his righteous- 
ness imputed to them they were delivered from the guilt and 
penalty of sin, although they had not submitted to Him in his 
spiritual appearance in the heart, and did not see that it was 
there, they were to come to the saving knowledge of God and 
of Christ, and experience deliverance from sin, and the intro- 



duction of everlasting righteousness in the room thereof. 
Whilst they exalted the Scriptures in the place of the Spirit, 
and by assenting to the truths recorded in them, supposed them- 
selves to be sound Christian believers, they were in alliance 
with the spirit of the world, its fashions and customs. Many 
were enemies to the Cross of Christ, notwithstanding in words, 
they called him their Redeemer and Saviour, and were rigid in 
the observance of what they called religious duties, but which 
being performed in the unsanctified will of man, and without 
the putting forth of the Shepherd of the sheep, were lifeless 
and fruitless, as regards perfecting holiness in the fear of the 
Lord. Accordingly, under a high profession of religion, but 
in an intolerant spirit towards those who differed from them, 
they denied the possibility of being made free from sin in this 
life, at the same time that they considered themselves justified 
by faith in our Lord Jesus Christ. 

In this state of things, it pleased the Lord Almighty, in his 
infinite love and goodness, to visit the kingdom of Great Britain 
with his glorious day-spring from on high, and to prepare and 
anoint chosen messengers to go through the land, to proclaim 
anew the everlasting gospel of life and salvation, as it was 
preached by the primitive ministers and believers in Christ. 
These were changed men themselves, before they went about to 
instruct others. Their religion was not acquired in the schools 
of the learned, nor by any effort of their own intellectual 
faculties, whether cultivated or not; but it was learned in the 
school of Christ, under the humbling discipline of his cross, and 
by the immediate teachings of his Holy Spirit in their hearts. 
Thus they were made living witnesses of his power, and of his 
second coming without sin unto salvation; and as they grew in 
grace they were established on Christ Jesus, the rock and 
foundation upon which He builds his church. As they were 
prepared for it, the mysteries of the kindom were opened to 
them, and their minds enabled to understand and receive, the 
doctrines of the Holy Scriptures, which they highly esteemed 
and believed were to be rightly understood, and the precious 
promises they contain availingly applied, only by the same 
Spirit which gave them forth. 

It was early opened to them, that however prevalent was the 



opinion, that learning and study and great research were neces- 
sary to acquire a knowledge of the "School Divinity/' by which 
it was supposed a man was made a minister of the Gospel, all 
this knowledge gathered by the wisdom and labor of man, was 
but "as a painted sepulchre, a dead carcase, without the power, 
life and spirit of Christianity, which is the marrow and sub- 
stance of a Christian ministry. " After speaking of the high 
estimation in which this " School Divinity" was held, Robert 
Barclay further says, "And if in any age since the apostles' 
days God hath purposed to show his power by weak instru- 
ments, for the battering down of that carnal and heathenish 
wisdom, and restoring again the ancient simplicity of truth, 
this is it. For in our day, God hath raised up witnesses for 
himself as He did fishermen of old; many, yea, most of whom 
are laboring and mechanic men; who altogether without that 
learning, have by the power and spirit of God, struck at the 
very root and ground of Babylon; and in the strength and 
might of his power, have gathered thousands, by reaching their 
consciences, into the same power and life, who as to the outward 
part have been far more knowing than they, yet not able to 
resist the virtue that proceeded from them. Of which I my- 
self am a true witness and can declare from a certain experience, 
because my heart hath been often greatly broken and tendered 
by that virtue and life, that proceeded from the powerful 
ministry of those illiterate men. So that by their very counten- 
ances as well as words, I have felt the evil in me often chained 
down and the good reached to and raised. What shall I say 
then, to you who are lovers of learning and admirers of 
knowledge? Was not I, also, a lover and admirer of it, who 
also sought after it, according to my age and capacity ? But it 
pleased God, in his unutterable love, early to withstand my 
vain endeavors, while I was yet but eighteen years of age; and 
made me seriously to consider, which I wish also may befall 
others, that without holiness and regeneration no man can see 
God, and that the fear of the Lord is' the beginning of wisdom, 
and to depart from iniquity a good understanding; and how 
much knowledge puffeth up, and leadeth away from that inward 
quietness, stillness and humility of mind, where the Lord 
appears and his heavenly wisdom is revealed." 



Oar early Friends were true believers in all the doctrines of 
the Gospel — in the Three that bear record in heaven, the 
Father, the Word, and the Holy Ghost, which three are one; — 
in the Godhead and manhood of our Lord Jesus Christ; — in 
the propitiatory sacrifice which he offered without the gates of 
Jerusalem for the sins of the whole world ; — in his resurrection 
and glorification at the right hand of God the. Father, our 
Mediator and Advocate, and who will be our Judge; — and in 
the Holy Spirit which proceedeth from the Father and the Son ; 
and also that the Holy Scriptures were written by Divine 
Inspiration, and contain a declaration of all the fundamental 
doctrines and principles relating to eternal life and salvation; 
and that whatsoever doctrine or practice is contrary to them is 
to be rejected as false and erroneous ; — that they are a declara- 
tion of the mind and will of God in and to the several ages in 
which they were written, and are obligatory on us, and are to 
be read, believed and fulfilled, through the assistance of 
Divine Grace. These continue to be the doctrines of Friends, 
and have been maintained by the faithful in every generation 
since the rise of the Society. 

The fundamental doctrines of Christianity were generally 
held by other Christian professors; but the spiritual and regen- 
erating nature of the Gospel dispensation, being very much lost 
sight of, Friends were sent to turn the people to the light of 
Christ in the heart, by which they might see their fallen con- 
dition, the exceeding sinfulness of sin, and that many were 
resting in a mere belief in a system of religion of man's fram- 
ing, which they imagined was founded on holy Scripture, but 
which in many respects was defective, and incompatible with 
the Gospel dispensation. It was the labor of these evangelical 
preachers, not only to publish the doctrines of Christ and his 
apostles, in their original simplicity and truth, but also to bring 
their hearers to the life and substance, imparted by the illumi- 
nating and quickening and baptizing power of his spirit and 
grace in their hearts. 

George Fox in describing his commission says — "I was sent 
to turn people from darkness to light, that they might receive 
Christ Jesus; for to as many as should receive him in his light, 
1 saw, he would give power to become the sons of God; which 



I had obtained by receiving Christ. I was to direct people to 
the Spirit, that gave forth the Scriptures, by which they might 
be led into all truth, and up to Christ and God, as those had 
been who gave them forth. I was to turn them to the Grace 
of God and to the truth in the heart which came by Jesus; that 
by this grace they might be taught, which would bring them 
salvation; that their hearts might be established by it, their 
words might be seasoned, and all might come to know their 
salvation nigh. I saw Christ died for all men, was a propitia- 
tion for all, and enlightened all men and women with his divine 
and saving light, and that none could be true believers but those 
who believed therein. I saw that the grace of God, which 
bringeth salvation, had appeared to all men, and that the mani- 
festation of the Spirit of God was given to every man to profit 
withal. These things I did not see by the help of man; nor by 
the letter, though they are written in the letter ; but I saw them 
in the light of the Lord Jesus Christ and by his immediate 
spirit and power, as did the holy men of God by whom the Holy 
Scriptures were written. Yet I had no slight esteem of the 
Holy Scriptures; they were very precious to me; for I was in 
that spirit by which they were given forth; and what the Lord 
opened in me, I afterwards found was agreeable to them." 

Friends have always regarded the Holy Scriptures as second- 
ary and subordinate to the Spirit ; and while to this they direct 
people for a knowledge of the Divine will concerning themselves, 
they believe it will lead all who have the Scriptures, to obey 
the doctrines and precepts of the Gospel which are contained 
therein. It has always been and continues to be the concern of 
our religious Society " to encourage all our members to practise 
the frequent perusal of them, with their hearts turned to the 
Lord, that so He may be pleased to open their understandings to 
receive that spiritual benefit which He designs they should con- 
vey, whether it be in doctrine, correction, reproof, or instruction 
in righteousness, that the man of God may be perfect, thoroughly 
furnished unto all good works." Ancient Testimony revived, 
&c, p. 42. 

Notwithstanding the degeneracy which has appeared in the 
Society at different periods, the blessed Head of the Church in 
his unmerited mercy and goodness, has continued to extend the 



10 

visitations of his love and power to sons and daughters, many of 
whom have yielded to his requirings. To these, the same doc- 
trines and testimonies have been precious ; and many have been 
clothed with a holy zeal and courage, to watch over the flock 
against the inroads of the enemy, and to maintain these princi- 
ples as a sacred trust, in support of which, many in the begin- 
ning offered up their lives. We believe these doctrines and 
testimonies will not be permitted to fall to the ground, but will 
continue to spread, until they finally prevail over all opposition. 

The present is a day of peculiar trial, arising from the influ- 
ence of the spirit of the world, the luxury and ease which the 
abundance of the things of this life brings in upon our Society, 
and from the divided feelings produced by the circulation of 
some writings, put forth by members, containing sentiments 
which do not accord with our doctrines. And under a religious 
concern for the restoration of that precious unity which once 
characterized us, and in discharge of what we apprehend to be 
a duty devolving upon us, we have believed it right to point 
out some passages in the writings alluded to, which do not con- 
vey 'the views of Friends; in order that our members may be 
on their guard against adopting forms of expression, and modes 
of defining and explaining doctrines, which difl'er from the simple 
and scriptural methods used by the Society. By the frequent 
repetition of such opinions and modes of expression, the mind 
may be gradually led to look upon the differences we have re- 
ferred to, as matters of little moment; and thus by degrees, 
imperceptible perhaps to its clouded vision, the way may be 
prepared for a departure from a full belief and acknowledgment 
of the truth, as it is in Jesus, and as it has always been held by 
our religious Society. 

From the works to which we have alluded, which, with the 
exception of the one to be last quoted from in this appeal, arc 1 
the production of the same author, the following passages are 
selected, in which the Holy Scriptures are spoken of, in a man- 
ner different from that which our religious Society has always 
thought to be safe, and consistent with the Scriptures themselves. 

In the concluding remarks, page 383, of a treatise entitled 
Essays on the Evidences, Doctrines, and Practical Operation of 
Christianity, (1st American, from the 3rd London edition,) after 



11 

summing up the argument for the authenticity, and divine origin 
of the Scriptures, it is said — 

" In the fulfilment of the written prophecy; in the wisdom of the writ- 
" ten doctrine; in the purity of the written law; in the harmony of the 
" contents of the Bible amidst almost endless variety — and in its efficacy 
" as the principal means employed by Divine Providence, for the illumin- 
" at ion, conversion, and spiritual edification of men — the inquirer cannot 
" fail to perceive unquestionable indications of the Divine origin of 
u Holy Writ." 

On p. 85 of the same work, one of the proofs assigned for the 
Divine inspiration of the Bible is spoken of as — 

" Its practical effect as the divinely appointed means of conversion, and 
" religious edification." 

Another passage of the same tenor is found in a book entitled 
" Hints on the Portable Evidence of Christianity," London, 
1832, where the following language is used in p. 33 : — 

" The moral law as revealed in Scripture, partakes of the character of 
" its author, first because it prescribes the practice of every virtue, and 
" is therefore 'holy, and just, and good,' and secondly, because it is 
" 'spiritual,' — insinuating itself into the heart, reaching the spirit, and 
" convincing the understanding. It applies to all circumstances, compre- 
" hends all conditions, regulates all motives, directs and controls all overt 
" actsJ' 

If the Holy Scriptures are thus to be designated as " the 
principal means," of our " illumination and conversion," and as 
revealing a moral law, "applying to all circumstances, compre- 
hending all conditions, regulating all motives, directing and 
controlling all overt acts," we must then acknowledge them to 
be "the primary rule of faith and manners." Yet many per- 
sons have been converted from the evil of their ways, by other 
instrumental means than the Bible; and neither the precious 
truths of Holy Writ, nor any other means, unless immediately 
applied by the Saviour, in the work of regeneration, can convert 
any man unto holiness. While it is our duty to maintain the 
authority of the Holy Scriptures, it is necessary to avoid assign- 
ing to them a place, which He who inspired holy men to write 
them, never intended they should occupy, and which they do 
not themselves claim. Being given forth by the Holy Spirit, 
they are necessarily subordinate thereto, and are only availing 



12 

for our instruction in righteousness, as the mind is enlightened 
and opened by the same Holy Spirit, to understand and profit 
by them. 

In a work entitled An Essay on the Habitual Exercise of 
Love to God, considered as a Preparation for Heaven, it is said, 
p. 84— 

" Communion is in its nature reciprocal. Not only are we to pour out 
" our souls in prayer to the Lord ; but we are to receive his mind or coun- 
" sel in return. It is on this ground, as I conceive, that the reading of the 
■" Holy Scriptures forms an essential part of our private and family 
" devotional duties ; for in that sacred volume God condescends to speak to 
" us, to develop his mind for our instruction, guidance and consolation." 

The language here made use of, tends to encourage the belief 
that we may receive the mind and counsel of the Almighty 
respecting us, by merely reading the Scriptures, as the channel 
through which He " condescends to speak to us." 

In like manner, in the following passages, the knowledge of 
sin is made to depend on an acquaintance with Holy Scripture. 

In page 105, of the Portable Evidence, it is said — 

" The Bible, which alone fully reveals the nature and character of sin, 
" expressly declares that all men have sinned and are guilty in the sight 
" of God. Although it is chiefly from the light of Scripture, that we 
" obtain a knowledge of this doctrine, we are quite sure now that we 
" have obtained it, that the doctrine is true." 



And in page 114, of the same work- 



" The sentiments which men entertain on the subject of repentance, 
" are ever found to be deep and extensive, exactly in proportion to the 
" depth and extent of their views of sin ; just as our estimate of recovery 
" from a disease is commensurate with our notion of the virulence and 
" danger of the disease itself. Certain it is, however, that as the Scrip- 
" tures alone reveal the true character of sin, and the universal sinfulness 
" of mankind, so it is only in the Bible, that we find an adequate account 
" of the nature and use of repentance and a call to repent extended with- 
" out exception to the whole human race." 

Likewise, in page 101 of the same — 

"Now, it is in the Scriptures only, that the attributes of our Heavenly 
" Father are fully made known to us. And therefore it is only through 
" the religion of the Bible, that we can obtain an adequate notion of tin. 
" But the cardinal point revealed to us in Scripture and only in Scrip- 
" ture, without a knowledge of which it is impossible for any man to form 



13 

" a full estimate of sin, is this, that God so loved us as to send his only 
11 begotten Son into the world to be a sacrifice for our sins." 

If it is in "the Scriptures only," that we can obtain "an 
adequate notion of sin," how did Enoch, Noah, Abraham, 
Isaac, and Jacob, and many others who lived before the Scrip- 
tures were written, learn to walk in obedience, and forsake their 
sins? And are we now under the Gospel dispensation placed 
in a worse condition, and further removed from communion with 
the Almighty, than they were who lived in that early age? 
How different is the language of George Fox! (Journal, Leeds 
edit. vol. 1, p. 187.) "I directed them," said he, "to the di- 
vine light of Christ, and his Spirit in their hearts, which would let 
them see all their evil thoughts, words and actions, that they had 
thought, spoken and acted; by which light they might see their 
sin, and also their Saviour, Christ Jesus, to save them from 
their sins. This, I told them, was the first step to peace, even to 
stand still in the light that showed them their sins and trangressions; 
by which they might come to see how they were in the fall of 
old Adam, in darkness and death, strangers to the covenant of 
promise, and without God in the world ; and by the same light 
they might see Christ that died for them, to be their Redeemer 
and Saviour and their way to God." 

The same erroneous view as is above alluded to, is expressed 
on page 386 of the Essays on Christianity, in the following 
language. 

" Nor can the searcher after truth do otherwise than tremble under the 
" weight of his own responsibility, when he reads the plain declarations 
" of our Saviour, couched in terms too clear to be misunderstood, and 
" too strong to admit of any palliated interpretation, that both the re- 
" wards of the righteous, and the punishments of the wicked, are of 
" eternal duration." 

Although it is undeniable that the minds of men are often 
arrested in the perusal of the Bible, and conviction sealed upon 
their understanding by that Spirit which indited, and which can 
alone savingly apply the precious truths- therein contained, yet 
there is a manifest impropriety in thus ascribing these effects as 
the necessary result of reading the Scriptures, even in the case 
of the searcher after truth. How often are the blessed declara- 
tions therein set forth, read and reiterated without producing 



14 

such sensations. Nothing can effectually bring a man to feel the 
weight of his responsibility and make him tremble under a true 
sense of it, but the power of the Holy Spirit awakening him to 
the reality of what awaits the immortal soul, and the fearful 
retribution which will overtake the impenitent wicked. 

In a treatise "on the Distinguishing Views and Practices 
of the Society of Friends," 7th edition, London, 1834, is the 
following passage, p. 285. 

" I am well aware that for want of that knowledge of Scripture, which 
" they ought to have obtained before they settled in life, there are many 
" parents amongst us, who feel themselves incompetent to the work of 
" instruction — who long to be enabled to feed their tender charge with the 
" sincere milk of the word, but know not how to do it, and are therefore 
u afraid even to make the attempt." 

And on page 87 of the Essays on Christianity, similar terms 
are made use of; viz. 

" If then we would participate in the benefits of Divine Truth, nothing 
" is so desirable as to approach the volume of inspiration with a humble 
■•" and teachable mind, and with earnest prayer that its contents may be 
" blessed to the work of our soul's salvation; nothing so reasonable as a 
" conformity with the apostolic injunction, ' as new-born babes, desire 
" the sincere milk of the word that ye may grow thereby." 

Now it cannot fairly be denied, that the tendency of the fore- 
going passages is to produce an undue reliance on the reading 
and study of the Holy Scriptures, in the work of salvation. To 
say that nothing is so desirable to those who "would participate 
in the benefits of Divine Truth, as to approach the Bible with 
earnest prayer that its contents may be blessed to the work of 
their souls' salvation," is placing the Bible instead of the blessed 
incomes and operations of the Spirit of the Saviour of men, and 
holding out the idea that the divine nourishment by which the 
believer grows from a child to a young man in Christ, is derived 
therefrom; that the Bible is the converter and sustainer of the 
soul; that in short "the sincere milk of the word" is to be 
derived from the Scriptures. But the Apostle, in the passage 
where he speaks of the converts as being born again, " not of 
corruptible seed, but of incorruptible, by the Word of God 
which liveth and abideth forever," and in that other passage in 
which he exhorts them "as new-born babes [to] desire the sin- 



15 

cere milk of the word, that ye may grow thereby/' does not 
mean the Bible; neither does he turn them to it as "the means 
of conversion," or as "the sincere milk of the word;" but to 
" the Word of the Lord which liveth and abideth forever," and 
" this," says he, " is the word, which by the Gospel is preached 
unto you." 

Our early Friends held views entirely different from those in- 
culcated in the passages quoted above. Robert Barclay in his 
Apology, p. 72, says, " If by the Spirit we can only come to the 
true knowledge of God ; if by the Spirit we are to be led into 
all truth, and so.be taught of all things; then the Spirit and 
not the Scriptures, is the foundation and ground of all truth 
and knowledge, and the primary rule of faith and manners." 
And again in p. 83, "If it be then asked me, whether I think 
hereby to render the Scriptures altogether uncertain, or useless ; 
I answer, not at all. The proposition itself declares, how much 
I esteem them ; and provided that to the Spirit from which they 
came, be but granted that place the Scriptures themselves give 
it, I do freely concede to the Scriptures the second place, even 
whatsoever they say of themselves; which the apostle Paul 
chiefly mentions in two places, Rom. xv. 4: " For whatsoever 
things were written aforetime were written for our learning, 
that we through patience and comfort of the Scriptures might 
have hope." And in 2 Tim. iii. 15 — 17 : " And that from a 
child thou hast, known the holy Scriptures, which are able to 
make thee wise unto salvation through faith which is in Christ 
Jesus. All Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for instruc- 
tion in righteousness : that the man of God may be perfect, 
thoroughly furnished unto all good works." And further on, 
p. 84, he adds: "As then teachers are not to go before the 
teaching of God himself under the new covenant, but to follow 
after it, neither are they to rob us of that great privilege which 
Christ hath purchased unto us by his blood ; so neither is the 
Scripture to go before the teaching of the Spirit, or to rob us of 
it. Secondly, God hath seen meet that herein we should as in 
a looking-glass, see the conditions and experiences of the saints 
of old ; that finding our experience answers to theirs, we might 
thereby be the more confirmed and comforted, and our hope of 



16 

obtaining the same end strengthened ; that observing the provi- 
dences attending them, seeing the snares they were liable to, and 
beholding their deliverances, we may thereby be made wise unto 
salvation and seasonably reproved and instructed in righteous- 
ness. This is the great work of the Scriptures and their service 
to us, that we may witness them fulfilled in us, and so discern 
the stamp of God's Spirit and ways upon them, by the inward 
acquaintance we have with the same Spirit and work in our 
hearts. The prophecies of the Scriptures are also very comfort- 
able and profitable unto us, as the same Spirit enlightens us to 
observe them fulfilled and to be fulfilled ; for in all this it is to 
be observed that it is only the spiritual man that can make a 
right use of them." 

And in another place (Apol. Prop. II. p. 66) he says : " As 
the description of the light of the sun, or of curious colours, to 
a blind man, who, though of the largest capacity, cannot so well 
understand it by the most acute and lively description as a child 
can by seeing them ; so neither can the natural man of the largest 
capacity, by the best words, even Scripture words, so well under- 
stand the mysteries of God's kingdom, as the least and weakest 
child who tasteth them, by having them revealed inwardly and 
objectively by the Spirit." 

In the " Essays on Christianity," p. 84, the following senti- 
ment is expressed with respect to the Bible: 

" It is divine truth as applied to the heart of man by the Spirit of 
" God, which converts, sanctifies and edifies; and of this divine truth, 
" the only authorized record, a record at once original and complete, is 
" the Bible." 

Now we freely admit, and have often plainly declared, that 
the Holy Scriptures contain a declaration of all the fundamental 
doctrines and principles relating to salvation, and that whatso- 
ever doctrine is contrary to them may, on that very account, be 
justly rejected as false : nor have we ever placed our own, or any 
other writings, on an equality with them. But to say that the 
Bible is u the only authorized record of divine truth," implies 
that nothing since the Scriptures were issued, has been written 
by Divine authority; whereas it is evident that there have been 
many written predictions which have since been fulfilled ; many 
epistles of Christian counsel and advice; many treatises on faith 



17 

and religious experience, which have been penned under a 
measure of the same divine influence and authority which led 
holy men of old to write the Scriptures. Did we deny these 
things, we might naturally be supposed to believe that divine 
immediate revelation has ceased and been entirely withdrawn 
from the church. 

It is the immediate power of the Holy Spirit which "con- 
verts, sanctifies and edifies ;" and this is done by showing unto 
man his separation from God, and what it is that does separate ; 
which in some instances may be that of which the Scriptures 
give him no information ; some secret sin, which the Holy Spirit 
alone, that searcheth the heart, and is a discerner of its thoughts 
and intents, brings before him in that light which does not 
mislead, and calls upon him to relinquish. This is often done 
without the use of Holy Scripture, as well as in the application 
in other cases of its blessed doctrines. 

In the following passages, the term Gospel appears to be 
limited to the Holy Scriptures. In the u Portable Evidence," 
page 164, it is said, in speaking of persons who have received 
outward instruction : 

"•Their case is not to be confounded with that of the uninstructed 
" heathen, who have never heard the truth. To these the Gospel has been 
" preached: it is written in the book of God for their instruction, and if 
" they reject it, they do so at their peril." 

In the "Essay on the habitual Exercise of Love to God," it 
is said on page 5, in reference to regeneration — 

"In effecting this blessed change in the affections of fallen man, the 
" Holy Spirit makes use of the Gospel of our Lord Jesus Christ, as his 
11 grand appointed instrument. That Gospel written in the Holy Scriptures, 
" and preached by the Lord's messengers, is a spiritual weapon of 
" Heavenly mould, and when wielded by a divine hand, it penetrates 
" the heart and becomes the power of God unto salvation." 

Joseph Phipps in his treatise on " The Original and Present 
State of Man," chap. iv. p. 25, says, " The Gospel taken in its 
full extent is the revelation of the love and mercy and the offer and 
operation of the grace of God through Christ, to fallen man, in 
his natural and corruptible state, in order to his restoration and 
salvation. It is not wholly contracted into the mere tidings, but 
including these, goes deeper, and essentially consists in the thing 
2 



18 

declared by them, the power of God administered to the salvation 
of the soul. By this, the outward coming of Christ is rendered 
truly and fully effectual to each individual. Those who believe 
in and obey him, in his inward and spiritual manifestations, by 
which the Gospel is preached in every rational creature under 
heaven, may come to be partakers of his life, and be saved by 
him from the second death of eternal misery, though provi- 
dentially incapacitated to know the exterior history of his 
incarnation," &c. 

Such likewise is the uniform language of our early Friends. 
George Fox constantly speaks of the Gospel as the power of 
God. Isaac Penington calls it " the power of God unto salva- 
tion." Yet in a work entitled " Brief Eemarks on Impartiality 
in the Interpretation of Scripture,"* these ancient worthies, as 
well as Robert Barclay and others, must be included in the 
designation of "some persons under our name," who have 
"wrested from its obvious meaning" the declaration of the 
apostle Paul, "I am not ashamed of the Gospel of Christ; for 
it is the power of God unto salvation to every one that 
believeth." 

"My next example," it is there said, " forms a part of that noble dec- 
" laration of the apostle Paul : 'I am debtor both to the Greeks and 
'* to the Barbarians, both to the wise and to the unwise; so, as much as 
" in me is, I am ready to preach the Gospel to you that are at Eome also. 
" For I am not ashamed of the Gospel of Christ; for it is the power of 
" God unto salvation to every one that believeth, to the Jew first and also 
" to the Greek, for therein is the righteousness of God revealed from 
" faith to faith, (that is, I presume, from the faith of the preacher to the 
" faith of the hearer), as it is written, the just shall live by faith.' Eom. 
" i. 14—17. 

" The word Gospel properly signifies glad tidings : and every one knows 
" that the glad tidings which the apostle was appointed to preach, were 
" those of life and salvation through the incarnation, crucifixion and 
" resurrection of Christ. * * * Now the Gospel thus preached by 
" the apostle, under a divine call and qualification, was the powerful 
" appointed instrument for the conversion of those to whom he was sent. 
" It was by this instrumentality as I conceive, that he baptized them 
" into the name of the Father and of the Son and of the Holy Ghost 
" (Matt, xxviii. 19 : comp. Eph. v. 26). Christ loved the Church, 'that 

*A few copies of this work were first printed and privately circulated by 
the author, and coming into the hands of some of those who had separated 
from our religious Society, it was reprinted and extensively circulated. 



19 



he might sanctify and cleanse it with the washing of water by the 
word.' Hence to those who believed his message and accepted the 
Lord Jesus Christ as their only Saviour, these glad tidings were found 
to be the power of God unto salvation. (Comp. 1 Cor. i. 18.) ' For the 
preaching of the cross is to them that perish foolishness, but unto us 
that are saved it is the power of God.' (See also Eph. v. 26.) It is 
surely much to be regretted that by some persons under our name, the 
passage on which these remarks are offered, has been misunderstood, 
and (without the smallest intention as I believe to deviate from accu- 
rate truth) wrested from its obvious meaning. The declaration that the 
gospel of Christ is the power of God unto salvation,, has been regarded, 
not as a description of the efficacy of that Gospel for the salvation of 
sinners, but as a definition of the Gospel itself, as if the gospel of 
Christ and the power of God were convertible terms. Hence it is con- 
cluded that the Gospel is not the good news of salvation through a 
crucified Saviour; but the power of God, or in other words, the influ- 
ence of the Holy Spirit in the heart. The tendency of this mistake 
to dismiss from our view a most important and fundamental part of 
Christian truth, that very part on which all the rest is built, is too 
obvious to require notice." 



It is further added — 



"In the epistle to the Colossians we find another passage in which the 
Gospel has been by some persons supposed to signify the power of God 
manifested in the heart; (see chap. i. 21 — 23.) 'And you that were 
sometime alienated/ &c, ' If ye continue in the faith grounded and 
settled, and be not moved away from the hope of the Gospel, which ye 
have heard, and which was preached to every creature which is under 
heaven, whereof I, Faul, am made a minister.' The circumstance 
which has induced some persons to suppose that the Gospel here signifies 
an internal principle, is that in the original text, for 'to every crea- 
ture,' we read tv, which must as they presume, mean in or within every 
creature. This circumstance is, however, of no importance, for it is 
certain that the Greek particle may be rightly rendered to or among as 
well as within, as is evinced by numerous passages in the New Testa- 
ment itself. Thus we read in Luke i. 17, 'to the wisdom of the just,' 
&c, &c. That the apostle here uses the word 'gospel' in its usual 
sense, of the glad tidings of salvation, through Jesus Christ, may be 
concluded from his speaking of it as that which had been preached ; 
that whereof he was made ' a minister ;' that which the Colossians 
themselves had heard, and so heard as to believe in Christ crucified." 
* * "The apostle's meaning seems to be, that whereas, under 
the legal dispensation, the knowledge of revealed truth was confined 
to a single nation, the glad tidings of salvation had now been pro- 
claimed to men of every country, or to the world at large. That the 
gospel, when the apostle wrote these words, had actually reached every 



20 

"province of the known inhabited world, or Roman Empire, is indeed, 
" by no means improbable." 

It is we think obvious, that in these remarks, the Gospel is, 
contrary to the clear testimony above cited from Joseph Phipps, 
restricted to the mere "glad tidings of salvation through the 
incarnation, &c, of Christ," and the idea held out that it is 
erroneous to consider it as "the power of God manifested in the 
heart;" and that when the apostle spoke of its being "preached 
in every creature under heaven," he merely meant that the 
account of Christ's death, &c, had reached every province of 
the Roman Empire." 

The doctrine of those designated as "some persons under our 
name," will appear from the following extracts from the writings 
of Robert Barclay, George Fox, and Isaac Penington. 

In the Apology [Prop. V. and VI. sect. 23] Robert Barclay 
says: "This saving spiritual light is the Gospel, which the Apostle 
saith expressly is preached in every creature under heaven; 
even that very gospel whereof Paul was made a minister. (Col. 
i. 23.) For the Gospel is not a mere declaration of good things, 
being the power of God unto salvation to all those that believe, 
(Rom. i. 16.) Though the outward declaration of the Gospel be 
taken sometimes for the gospel, yet it is but figuratively, and 
by a metonymy. For, to speak properly, the gospel is this 
inward power and life which preacheth glad tidings in the hearts 
of all men, offering salvation unto them, and seeking to redeem 
them from their iniquities; and therefore it is said to be preached 
'in every creature under heaven;' whereas there are many 
thousands of men and women to whom the outward gospel was 
never preached. Therefore the apostle Paul (Rom. i.), where 
he saith 'the gospel is the power of God unto salvation/ adds, 
that 'therein is revealed the righteousness of God from faith to 
faith; and also the wrath of God against such as hold the truth 
of God in unrighteousness;' for this reason saith he, 'because 
that which may be known of God is manifest in them, for God 
hath showed it unto them.' Now that which may be known of 
God is known by the Gospel which was manifest in them. For 
those of whom the apostle speaks had no outward Gospel 
preached unto them; so that it was by the inward manifestation 
of the knowledge of God in them, which is indeed the gospel 



21 

preached in man, 'that the righteousness of God is revealed from 
faith to faith;' that is, it reveals to the soul that which is just, 
good and righteous; and that as the soul receiveth it and be- 
lieves, righteousness comes more and more to be revealed 
from one degree of faith to another." 

Our honorable elder, George Fox, says on one occasion, 
(Journ. vol. 1, p. 160,) ""I was speaking in the meeting, that 
the Gospel was the power of God, and how it brought life and 
immortality to light in men." And in another place (vol. 2, p. 
25,) he says he told the people of Truro that " the Gospel was 
the power of God, which was preached before Matthew, Mark, 
Luke and John, or any of them, were printed or written ; and 
it was preached in every creature; of which a great part might 
never see nor hear of those four books." Isaac Penington 
(Works, vol. iv, p. 63), holds the following language : " The 
Gospel is the power of God unto salvation. Oh ! blessed is he 
who meets with that which powerfully saves ! Most men's 
religion is but a talk and profession of that which they have 
not ; and what will such a kind of religion avail, when it comes 
to be tried by the piercing fire of the spirit of burning and pure 
impartial judgment?" 

An attempt is made in the same work (the Brief Remarks on 
Interpretation of Scripture,) to make it appear that our ancient 
Friends were mistaken in their understanding of the text (2 
Peter, i. 19 — 21,) " We have also a more sure word of prophecy; 
whereunto ye do well that ye take heed, as unto a light that 
shineth in a dark place, until the day dawn and the day-star 
arise in your hearts." 

" The idea," it is said, " was at one time rather prevalent among the uiem- 
" bers of our Society, that when the apostle used the term ' a more sure 
" word of prophecy,' he was alluding, not to any things written, but to 
" that divine illuminating influence by which the prophets were inspired, 
" and which guides the Christian believer into all truth. Such a view 
" of the passage, is indeed but seldom insisted on at the present day ; but 
" as it is still sometimes advanced, I think it right to acknowledge my 
" own sentiment, that it is at variance with that simplicity which we ought 
" always to maintain in the perusal and interpretation of the sacred 
" writings. 

" That the very sure word of prophecy, which had been uttered and was 
" written, is here meant, is evident from the immediate context, in which 
" the apostle distinguishes this word from the dav-star which arises in 



22 

" the heart, and at the same time identifies it, (as I conceive,) with 
" prophecy of the Scriptures. It ought, however, to be observed, that 
" we need not confine these expressions to that part of Scripture which 
" contains predictions of future events, for the term prophecy is applica- 
" ble to every kind of inspired speech or writing ; and the Jews were 
" accustomed to call the whole of the Old Testament, ' the prophecy.' " 

" The Holy Scriptures are a light, to which at all times, and under all 
" circumstances, we do well to take heed ; but they shine only in a dark 
" place, until the minds of those who read them are illuminated by the 
" Holy Spirit, until the day dawn, and the day-star arise in our hearts." 

Now it is well known that our primitive Friends bore testi- 
mony, that " the more sure word of prophecy/' mentioned by 
the Apostle Peter, referred to " the Word nigh in the heart/' 
which does indeed shine in the heart of man, as in a dark place, 
until by obedience to its manifestations, we are led from one 
degree of light unto another, the day begins to dawn, the day- 
star arises in our hearts, and our path shineth more and more 
unto the perfect day. 

George Fox's emphatic contradiction of the carnal reasoning 
of the priest at Nottingham, on this subject, (Journal, vol. 1, 
p. 117,) is too well known to require repetition. The same 
understanding of the text was again expressed by him, many 
years afterwards, in his book of Doctrinals, p. 542. 

Robert Barclay (Truth Cleared, &c. Works, vol. 1, p. 161,) 
says, " As for the more sure word of prophecy, we grant it is the 
rule, but deny that that more sure word is the Scriptures; but 
it is that ivord in the heart, from which the Scriptures came, and 
in and by which the Scriptures are to be interpreted. And is 
it not gross blindness and darkness to say, the Scripture is more 
sure than that word, light, life and spirit from whence they 
came?" 

William Penn (Works, vol. ii. p. 46,) says " The Spirit of 
Jesus is the word of prophecy ; which is not distinct in nature 
from the day-star, but in degree only; the utmost attainment 
being still through the same power and spirit, however diversely 
denominated, according to its several operations." 

And (Works, vol. ii. p. 291,) in reply to John Faldo, he 
enters into an argumentative defence of this interpretation, 
concluding with the declaration, that "the law written in the 
heart is a more sure covenant, law and word than the law 



23 

written upon stones or the outward book of the law," and that 
the contrary assertion would be " to subvert the very state of 
the Gospel, which was and is the time of the pouring out of the 
Spirit upon all flesh, and bringing mankind to a more near, sure 
and living word of prophecy than any outward writings what- 
ever can possibly be." 

The testimony of George Whitehead, also, (Works, p. 197,) 
is very clear. He says on one occasion : " The priest would 
have this more sure word, to be the Scriptures of the prophets; 
which I teas constrained to oppose; considering wherein and be- 
tween what the comparison [more sure word) consisted, as being 
between the voice that came from Heaven to Christ in the 
mount, (which Peter, James and John heard,) and the Word, 
the Light, or Spirit of prophecy in the hearts of those believers, 
who heard not that voice from heaven, &c." 

In corroboration of the above sentiments, we might quote 
from the writings of Isaac Penington, Charles Marshall, 
Francis Howgill, and many others; but it is needless to say 
more than that on this subject we believe there was entire 
harmony among our ancient Friends. 

In the same proportion that the Holy Scriptures are unduly 
exalted, must the importance and necessity of the immediate 
guidance of the Holy Spirit, as distinct from that of Scripture, 
be practically diminished. 

In the following passages, which speak of persons to whom 
the outward knowledge of the coming of Christ has not been 
made known, the language is far from conveying the clear and 
distinct acknowledgment of the universal and saving light, 
which has always been made by our religious Society. For 
example, it is said in page 98 of the Portable Evidence — 

" To conclude, the light of Scripture respecting the moral government 
" of God, and future rewards and punishments, as well as respecting the 
" law itself, far exceeds the light of nature, both in clearness and extent. 
" Yet with that fainter, narrower light, it is in just accordance, in perfect 
" harmony." 

What is meant by this "light of nature" is explained in a 
note on page 366 of the Essays on Christianity, where that 
phrase is used : — 

"I beg it may be understood," it is there said, "that by the light of 



24 

" nature I mean simply, the light which God has communicated to the souls 
" of men, independently of an outwardly revealed religion." 

That is, according to the writer's own use of the terms, inde- 
pendently of Scripture. If allusion is made in the above pas- 
sages to the universal and saving light, which our Society has 
always believed to shine in the heart of every man that cometh 
into the world, it is surely a most unscriptural and improper 
way of speaking of it, for it is here asserted that the light of 
Scripture far exceeds that light. But the Divine and saving 
light, the Grace of God which brings salvation and hath ap- 
peared unto all men, is no "light of nature" "It is no natural 
principle or light/' says Barclay, "for there is nothing/' adds 
he, "required of man and needful to man, which this grace 
teach eth not." It seems clear, however, from the above, and 
other passages, that the doctrine here maintained is r that there 
is some natural faculty or power of the human mind which is 
capable of distinguishing between right and wrong, which is 
styled a moral sense, and which is a fainter and narrower light 
than that of Scripture, but still a light. That this is so, ap- 
pears from the following passage in pages 57 and 58 of a work 
entitled " Thoughts on Habit and Discipline," where it is said : — 

"The main distinction, however, of the human soul — the ground of its 
" responsibility, and therefore the strongest internal evidence of its future 
" life of happiness or misery, is the moral faculty by which we are enabled 
" to perceive and understand the law of our God. God is a Holy Being ; 
" He has written the law of righteousness on the heart of man, and we have 
" every reason to believe that this internal revelation is a work of that 
" Holy Spirit, who has developed the same law in all its branches and 
11 particulars through the medium of Scripture. The faculty by which the 
" mind of man perceives this law, and is compelled to confess its recti- 
" tucle, is called the moral sense." 

In page 92 of the Portable Evidence it is said — 

"Furnished as we are by the Author of our being with a moral princi- 
" pie, it is impossible for us to conceive that God will reward and punish 
" mankind in a future world by any other than the moral rule. We 
" should be utterly at a loss to account for the contrary, which would be 
" directly opposed to that sense of right and wrong which He lias so 
" graciously interwoven with our very nature." 

Now a moral sense interwoven with our very nature cannot 
be the light of the Spirit of Christ, because this is wholly dis- 



25 

tinct from man and all his faculties. To suppose that man lias 
a sense of right and wrong interwoven with his very nature, by 
which he ascertains the law of God respecting his duty to Him, 
is to suppose that there is a faculty in the fallen nature of man 
which can inform him of this duty. But man does not come into 
the world in possession of a Divine law, or w 7 ith a sense of right 
and wrong interwoven with his natural constitution. It is 
written from time to time upon his heart by that Spirit which 
is his appointed guide, and was the purchase of the Redeemer's 
blood, and the free gift of his grace; for the Gospel covenant 
is, "I will also give thee for a light to the Gentiles, that thou 
mayst be my salvation to the ends of the earth." 

The sentiments expressed in the following passages taken from 
the Brief Remarks, &c, are at variance with those of our ancient 
Friends. The fourth example there given of the supposed mis- 
takes in the interpretation of Scripture is, it is said, furnished 
by the view sometimes taken of John i. 9, '"That was the true 
light which lighteth every man that cometh into the world." 

"The misinterpretation," it is there said, "which I wish to notice, 
" is that of certain writers, who appear to suppose that because Christ is 
" called the light, (i. e. the enlightener,) He is therefore to be identified 
" with the influence which He bestows; in short, that the light of the 
" Spirit of God in the heart of man, is itself actually Christ. The obvious 
" tendency of this mistake is to deprive the Saviour of his personal at- 
" tributes and to reduce Him to the rank of a principle. 

" For the same reason we cannot but object to the doctrine that Christ 
" is the anointing. Truly He is the anointed of the Father and the 
" anointer of his own people ; but who, on that account, would think of 
" identifying Him with the anointing, that is, with the enlightening 
" qualifying influence of the Holy Spirit? 

"This peculiar notion is also occasionally applied amongst us to a 
" highly important passage in the epistle of Paul to the Colossians, 
" where he speaks of the mystery which hath been hid from ages and 
" generations, but now is made manifest to the Saints : to whom, he 
" adds, God would make known what is the riches of the glory of this 
" mystery among the Gentiles, which is ' Christ in you the hope of glory,' 
" Col. i. 26. The words ' Christ in you' are often recited by mistake as 
" ' Christ within,' and these expressions are sometimes used amongst us 
" as a synonyme for 'the light of the Spirit of Christ in the heart,' a 
" view which some have imagined to be supported by the apostle's treat- 
" ing the whole subject as a ' mystery.' Hence it necessarily follows 
" that the light of the Spirit of Christ in the heart, is the same as Christ 
" himself, and is represented as the hope of Glory." 



26 

It is afterwards added — 

"These mistakes, especially John i. 9 ; and Col. i. 26 — 28, have often 
" been made by persons who cordially accept the Lord Jesus in all his 
" gracious offices both as God and man. Thus the errors themselves 
" have naturally enough been suffered to pass with little notice. But in 
" some who have seceded from us in America, they have evidently been 
" the means of aiding that tremendous process in heresy, by which the 
" Eternal Word or Son of God, is gradually converted into a mere in- 
" fluence, and finally becomes nothing at all but a seed sown in the hearts 
" of all men." 

In what sense it was that our ancient Friends used the expres- 
sion u Christ within," is plain from the following language of 
William Penn. "They never said that every divine illumina- 
tion or manifestation of Christ in the hearts of men was whole 
God, Christ or the Spirit, which might render them guilty of 
that gross and blasphemous absurdity, some would fasten upon 
them : but that God, who is light, or the Word, Christ, who is 
light, styled the second Adam, the Lord from Heaven, and the 
quickening Spirit, who is God over all, blessed forever, hath 
enlightened mankind with a measure of saving light; who said, 
I am the light of the world, and. they that follow me shall not 
abide in darkness, but have the light of life. So that the illu- 
mination is from God, or Christ the Divine Word; but not 
therefore that whole God or Christ is in every man, any more 
than the whole sun or air is in every house or chamber. There 
are no such harsh and unscriptural words in their writings. It 
is only a frightful perversion of some of their enemies, to bring 
an odium upon their holy faith. Yet in a sense the Scriptures 
say it ; and that is their sense, in which only they say the same 
thing. I will walk in them and dwell in them. He that 
dwelleth with you shall be in you. I will not leave you com- 
fortless, I will come to you. I in them and thou in me. Christ 
in us the hope of Glory. Unless Christ be in you, ye are rep- 
robates." Works, vol. ii. p. 780. 

It is not merely " certain writers," in our Society, who appear 
to suppose this to be a Scripture doctrine; it is not a " peculiar 
notion" as is here expressed; for it is a doctrine maintained in 
all our approved writings, which so lies at the foundation of our 
faith, that we should no longer be the same Society of Friends, 
were we now to reject it. 



27 

The language of Kobert Barclay upon this subject is clear and 
full. "Secondly, by this seed, grace, and word of God, and 
light, wherewith we say every one is enlightened and hath a 
measure of it, which strives with him in order to save him, and 
which may, by the stubbornness and wickedness of man's will, be 
quenched, bruised, wounded, pressed down, slain and crucified, 
we understand not the proper essence and nature of God pre- 
cisely taken, which is not divisible into parts and measures, as 
being a most pure simple being, void of all composition or di- 
vision, and therefore can neither be resisted, hurt, wounded, 
crucified or slain by all the efforts and strength of man; but we 
understand a spiritual, heavenly and invisible principle, in which 
God as Father, Son and Spirit dwells; a measure of which 
divine and glorious life is in all men as a seed, which of its ow r n 
nature, draws, invites and inclines to God." After speaking of 
this seed being resisted by the wicked, he says : " On the con- 
trary as this seed is received in the heart, and suffered to bring 
forth its natural and proper effect, Christ comes to be formed 
and raised, of which the Scripture makes so much mention, call- 
ing it the new man, Christ within, the hope of Glory. This is 
that Christ within which we are heard so much to speak and 
declare of, every where preaching him up, and exhorting people 
to believe in the light and obey it, that they may come to know 7 
Christ in them to deliver them from all sin." " But by this we 
do not at all intend to equal ourselves to that holy man, the 
Lord Jesus Christ, who was born of the Virgin Mary, in whom 
all the fulness of the Godhead dwelt bodily; so neither do we 
destroy the reality of his present existence, as some have falsely 
calumniated us. For though we affirm that Christ dwells in 
us, yet not immediately but mediately, as he is in that seed 
w T hich is in us : whereas ire, to wit, the eternal Word which 
was w 7 ith God, and was God, dwelt immediately in that holy 
man. He then is as the head, and we as the members, He the 
vine, and we the branches." — p. 137-9. 

So likewise in the Declaration of Christian Doctrine, printed 
in London in 1693, it is said, "True and living faith in Christ 
Jesus the Son of the living God, has respect to his entire being 
and fulness, to Him entirely in himself, and as all power in 
heaven and earth is given unto Him; and also an eye and 



28 

respect to the same Son of God, as inwardly making himself 
known to the soul, in every degree of his light, life, spirit, 
grace and truth ; and as He is both the word of faith, and a 
quickening Spirit in us; whereby he is the immediate cause, 
author, object, and strength of our living faith in his name and 
power, and of the work of our salvation from sin and bondage 
of corruption. And the Son of God cannot be divided from 
the least or lowest appearance of his own divine light or life in 
us or in mankind, no more than the sun from its own light; nor 
is the sufficiency of his light within, by us set up in opposition 
to Him the man Christ, or his fulness considered as in himself, 
as without us; nor can any measure or degree of light received 
from Christ, as such, be properly called the fulness of Christ, 
or Christ as in fulness, nor exclude him, so considered, from 
being our complete Saviour ; for Christ himself to be our light, 
our life, and Saviour, is so consistent, that without this light we 
could not know life, nor Him to save us from sin, or deliver us 
from darkness, condemnation or wrath to come : and where the 
least degree or measure of this light and life of Christ within, 
is sincerely waited in, followed and obeyed; there is a blessed 
increase of light and grace, known and felt ; as the path of the 
just it shines more and more until the perfect day; and thereby 
a growing in grace, and in the knowledge of God, and of our 
Lord and Saviour Jesus Christ, hath been and is truly experi- 
enced. And this light, life, or Spirit of Christ within (for they 
are one divine principle), is sufficient to lead unto all Truth." — 
Sewell, vol. ii. p. 503. 

The following passage occurs in a treatise entitled Biblical 
Notes and Dissertations, p. 462. 

"Such being the plan ordained of God for our salvation, the question 
" immediately arises, how we are to avail ourselves of its provisions. To 
" this question true philosophy presents a ready answer — through faith. 
" Since it has been demonstrated to our reason, that God has revealed to 
" us a system of truth for our salvation, reason itself proclaims, that we 
" must be saved through the operation of that principle in the mind, by 
" which alone revealed truth is accepted and appropriated. Now that 
" principle is belief or faith." 

In page 352, of the Essays on Christianity, the offices of 
Reason and Faith are thus defined — 



29 

"Reason demonstrates that God exists: it marks the sure indications 
" of his moral government, of his power, wisdom, goodne-s, and mercy ; 
" it ascertains the divine origin of the professed revelation of his will ; and it 
" is rightly employed under the influence of the Holy Spirit in the sound 
" and well principled interpretation of that which is revealed. Faith 
" draws near unto that God whom reason has discovered, and relies with 
" humble confidence on his unchangeable attributes ; it quietly accepts 
" as undoubtedly true, whatsoever He reveals to us, although in various 
" respects deeply mysterious, and above the powers of our natural com- 
" prehension ; it admits with equal readiness the laws, the doctrines and 
" the promises of Scripture; and working by love, applies them all to 
" their genuine practical purposes. Faith and reason in religion obviously 
" interfere with one another, when we believe in some propositions which 
" have no foundation in reason, or when we reason upon others which 
" are the proper subjects only of faith ; but as long as these noble and 
" useful faculties of the human mind are kept respectively in their right 
" province, and are brought to bear upon religion, each within its own 
" prescribed limitations, so long will they be found to strengthen and 
" adorn one another, and in an admirable manner to co-operate in the 
" mighty work of maris salvation." 

Faith is here described as a natural faculty, by which man 
may draw nigh to that God whom reason has discovered, accept 
and appropriate a system of truth for his salvation, which it 
has been demonstrated to his reason that God has revealed, and 
apply the laws, the doctrines and the promises of Scripture to 
their genuine practical purposes. 

However correct our opinions may be respecting the Almighty 
Creator and his attributes, there is nothing which can truly bear 
the name, of the certain and saving knowledge of God, but that 
which he immediately communicates to the soul by his own 
Spirit. Christ is the Mediator, through whom we have access 
to God ; and He says, "No man cometh unto me, except the 
Father which sent me draw him ;" and " no man knoweth the 
Father but the Son, and he to whom the Son will reveal Him ;" 
therefore there is no true and certain knowledge of God but by 
the Son, which He communicates by his Spirit; and He only, by 
his grace, can clothe the mind with humble confidence in God. 
Nor is it probable that man, however acute and learned, and 
indefatigable in his researches into the authenticity of the Holy 
Scriptures, would, by the force or influence of the natural 
faculties, admit the laws, doctrines, and promises of Scripture, 
to govern him. The natural man receiveth not the things of 



30 

the Spirit of God, for they are foolishneas unto him ; neither 
can he know them, because they are spiritually discerned. It 
would be attributing to the natural faculties, powers which the 
Scriptures do not accord to them, and leave the work of salva- 
tion very much to man's efforts. Faith, which works by love 
and purines the heart, is not a " faculty of the human mind." 
It is that belief and confidence which is produced by the 
immediate influence and testimony of the Holy Spirit in the 
heart of man, which convinces him that what is presented to 
his mind, as divinely required of him to believe, and receive, 
and practise, whether it be the requisitions of the Spirit within 
him, or the precepts of the Holy Scriptures without him, is from 
God. 

In another place, p. 361, of the Essays on Christianity, it is 
said — 

" Now God has ordained a plan of divine mercy and wisdom for our 
" redemption, a plan through which we may be reconciled to his favor, 
" and delivered from guilt and sin ; and faith is that principle in the 
" human mind by which alone, according to the known constitution of our 
" nature, this plan can be accepted and applied. Since, then, the be- 
" liever accepts the mercy of God in Christ Jesus, and applies it to his 
" own condition, it follows in reason, that the believer is saved ; and on 
" the other hand, since the unbeliever rejects it, and refuses to avail him- 
" self of its provisions, it equally follows in reason, that the unbeliever is 
" not saved." 

This passage is of similar import with the preceding. Faith 
is here denominated a principle in the human mind, by which 
alone, according to the constitution of his nature, a man can 
accept and apply the plan of mercy to his salvation, and safely 
conclude when he has done so, that according to reason, he is 
saved. This mode of denning the process of salvation, conveys 
the idea that it is a work which can be carried out by man in 
his own strength. But it is the Holy Spirit alone that can 
bring him to feel the need of a Saviour, give him faith in that 
Saviour, deliver him from sin and transgression, apply the 
mercy of God to his condition, and when he is born again, 
furnish him with the certain evidence that he is the child of 
God. Joseph Phipps says, page ( J2 : "It is God by his Holy 
Spirit who worketh all good in man, both as to the will and 
the deed. It is by grace we arc saved through faith; or in the 



31 

way of faith. That faith which worketh by the love of God 
to the purifying of the heart and the production of good works. 
These are the genuine fruits of it, and inseparable from it: 
therefore, without works we cannot be saved. Yet it is not by 
the works that we are saved, as the cause of salvation to us, but 
by grace through the root of them — the faith by which we 
believe in God, open to and receive Him, cleave to Him, trust 
in Him, and go lay hold of eternal life. This faith is not our 
faculty, but the gift of God to us. It comes by Grace, the free 
Grace of God, who is not willing that any should perish, but 
that all should come to repentance. He whose works are evil, 
hath not this saving faith, believe what proposition he will; for 
where it is, it necessarily produces them [good works.] This 
root is never without its fruits. ' Show me thy faith without 
thy works, and I will show thee my faith by my works/ saith 
the Apostle James. Yet these works do not render us merit- 
orious of salvation, for they are not to be attributed to us, but 
wholly to Him who through his grace hath brought us into 
this blessed state of living faith wherein they are produced. 
For by Grace ye are saved, &c." 

The chapter on Faith in the " Essays on Christianity," con- 
cludes in the following words : 

"Although we may be sometimes harassed with doubts, and cast down 
" for the trial of our faith, into mental darkness and distress, that faith 
" will nevertheless be found a substantial inherent principle, and will 
" never be destroyed. Finally since faith is a moral qualification, a 
" Christian grace, a fruit of the Spirit, and therefore unquestionably a 
" divine gift, let us seek it where it may be found, at the throne of 
" mercy ; let us not cease to pray, that together with hope and charity, 
" it may more and more abound in us, to our own peace, and to the 
" glory of God our Saviour." 

Here we are left much at a loss, which of these appellations 
is to be applied to Faith. If it be, as is asserted, an inherent, 
indestructible principle, we must possess it while we retain our 
natural faculties. As such, it may in one sense be said to be a 
fruit of the Spirit, a divine gift ; inasmuch as every inherent 
faculty is divinely formed and given to the mind by the Creator. 
But an inherent principle cannot be a Christian grace, nor with 
any propriety be described as being found at the throne of 
mercy. 



32 

True Faith is an essential part of the Christian's armor ; 
" Above all," says the Apostle, " taking the shield of faith, 
wherewith ye shall be able to quench all the fiery darts of the 
wicked." " Whatsoever is born of God," says another, "over- 
conieth the world ; and this is the victory that overcometh the 
world, even our faith." It was by the same faith through 
which the holy ancients wrought righteousness, that they 
stopped the mouths of lions, quenched the violence of fire, &c. 
It could have been no natural or inherent faculty, but was a 
firm trust in the name of the Lord of Hosts, with which they 
were inspired by his Spirit: and faith and the origin and object 
of it, are the same in all ages. How different are those notions 
of Faith from the language of Robert Barclay ! In his defini- 
tion of it, the Apologist says : " For which we shall not dive 
into the curious and various notions of the schoolmen ; but stay 
in the plain and positive words of the Apostle Paul, who 
describes it in two ways. 'Faith,' says he, Ms the substance of 
things hoped for and the evidence of things not seen;' which, 
as the apostle illustrates it in the same chapter by many 
examples, is no other but a firm and certain belief of the mind, 
whereby it resteth, and in a sense possesseth the substance of 
some things hoped for, through its confidence in the promise of 
God; and thus the soul hath a most firm evidence by its faith 
of things not yet seen or come to pass. The object of this 
faith is the promise, word, or testimony of God speaking in the 
mind. Hence it hath been generally affirmed that the object of 
faith is God speaking ; which is also manifest from all those 
examples, deduced by the apostle throughout that whole chap- 
ter, whose faith was founded, neither upon airy outward tes- 
timony, nor upon the voice or writing of man, but upon the 
revelation of God's will manifest unto them and in them." 
Prop. II. sect. 8. 

On the subject of imputative righteousness, it is said in p. 
363 of the Biblical Notes : 

"The Christian's hope of deliverance from eternal death is founded on 
" the glorious doctrine, that a ransom has been offered for his soul, by a 
" Saviour of infinite dignity and power; and he anticipates the boon of 
" everlasting felicity, nol as the reward of his own polluted works, but as 
" the just and necessary consequence of a righteousness imputed to the be- 
" liever, the perfect righteousness of Him who is not only man but God." 



33 

No one can be truly termed a Christian believer whose works 
are polluted ; and while the works of any one, let his belief be 
what it may, are polluted, he can have no ground to suppose, 
that the righteousness of Christ is imputed to him, or to antici- 
pate the boon of everlasting felicity. How are we to distinguish 
between a believer and an unbeliever, if the works of both are 
polluted ? We fully and truly acknowledge Christ Jesus to be 
the Lord our righteousness ; but the polluted garments of sin 
and unrighteousness must be put off, before the perfect righte- 
ousness of Christ can be put on. This is not done by mere 
belief in his sufferings and death, but through the power of his 
Spirit, putting off the old man with his deeds, the body of sin 
and death, and putting on the new man, which after God is 
created in righteousness and true holiness, and by which we 
know Christ to be made unto us of God, wisdom, righteousness, 
sanctification and redemption; the righteousness of Christ not 
being imputed, but where it is imparted. 

In page 313, of the Essays on Christianity, it is said — 

" When, therefore, we read that the righteousness of Jesus Christ is 
" imputed to the believer, we may reasonably understand such a doctrine 
" to import, that we are not only saved through the sacrifice of Jesus 
" Christ, but rewarded through his merits. Our sinfulness may properly 
" be said to have been imputed to Christ ; because when He underwent 
" the penalty which that sinfulness demanded, He was dealt with as if He 
" had been himself the sinner ; and it is, I apprehend, on a perfectly 
" analogous principle, that his righteousness is said to be imputed to us ; 
" .because through the boundless mercy of God, we are permitted to reap 
" the fruits of it." 

In page 40 of the treatise on Love to God, it is said — 

" Behold the glorious partner of the Father's Throne freely opening 
" his bosom to the vials of his wrath, groaning and bleeding on the cross, 
" in the nature of man, and bearing in his own body on the tree, the 
"penalty of the sins of mankind."* 

And in page 45 of the same work — 

" Let us call to mind, that in that hour of unutterable desertion, the 
" righteous vengeance of God against a guilty world, was poured forth 
" upon the innocent substitute."* 

It is not for us to conceive, nor to undertake to describe, the 

*The two passages here quoted, are omitted in an edition printed in 
America. 

3 



34 

nature or the depth of suffering, which our Lord passed through, 
on account of lost man, when he bore our sins in his own body 
on the tree, that we being dead to sin, should live unto righte- 
ousness. Wicked men were permitted to treat him as a male- 
factor, and to nail him to the cross like a criminal; but we no 
where read in the Scriptures that his Almighty Father dealt 
with Him as if he had been himself a sinner, pouring out upon 
Him indignation and wrath. " I lay down my life for the 
sheep," said our Lord, " therefore doth my father love me, 
because I lay down my life, that I might take it again. No 
man taketh it from me, but I lay it down of myself. I have 
power to lay it down, and I have power to take it again. This 
commandment have I received of my Father." Our Lord 
therefore voluntarily gave himself up to death : and these 
expressions breathe the language of perfect love and resignation, 
and shut out all ideas of wrath and vengeance being poured on 
his head. 

Robert Barclay says, Apology, Prop. vii. sect. 6 : " For 
though Christ bare our sins and suffered for us, and was among 
men accounted a sinner and numbered among transgressors, yet 
that God reputed him a sinner is no where proved. For it is 
said, he was found before Him holy, harmless and un denied, 
neither was there found any guile in his mouth. That we 
deserved these things and much more for our sins which He 
endured in obedience to the Father, and according to His 
counsel, is true ; but that ever God reputed Him a sinner, is 
denied. Neither did He ever die that we should be reputed 
righteous though no more really such than he was a sinner. 
For indeed if this argument hold, it might be stretched to that 
length as to become very pleasing to wicked men, that love to 
abide in their sins. For if we be made righteous as Christ was 
made a sinner, merely by imputation, then as there was no sin, 
not in the least, in Christ, so it would follow that there needed 
no more righteousness, no more holiness, no more inward 
sanctifi cation in us, than there was sin in Him. So then, by his 
being made sin for us, must be understood his suffering for our 
sins, that we might be made partakers of the Grace purchased 
by Him ; by the workings whereof, we are made the righteous- 
ness of God in Him." 



35 

On this subject our ancient Friends always connected the in- 
ward work of the Holy Spirit with the outward, as essential to 
the reception of its benefits. George Whitehead says, " We 
are not pardoned, justified, redeemed or saved by our own 
righteousness, works, merits or deservings ; but by the righte- 
ousness, merits and works of this our blessed Lord and Saviour 
Jesus Christ, being both imparted and imputed to us, as he is 
of God, made unto us wisdom, righteousness, sanctification and 
redemption. Our reconciliation, redemption, pardon, sanctifica- 
tion, and justification, having respect both to his suffering death, 
and blood, upon the cross as the one peace oifering and sacrifice, 
and as our High Priest, thereby making atonement and recon- 
ciliation for us, and giving himself a ransom for all mankind ; 
and also to the effectual saving work of his grace and good 
Spirit within us, bringing us to experience true repentance, 
regeneration, and the new birth, wherein we partake of the 
fellowship of Christ's sufferings and power of his resurrection. 
In which grace we ought to persevere in newness of life, and 
faithful obedience unto him, unto the end, that we may be heirs 
of the eternal salvation, which Christ is the author of." Anti- 
Christ in Flesh Unmasked, page 30. 

In page 357 of the Essays on Christianity, in speaking of 
the doctrine of Justification, it is said : — 

" Now as Jesus Christ came into the world to save sinners, so it is only 
" in the character of sinners, that we are in the nature of things capable 
" of justification ; for to be justified in the language of Scripture, and par- 
" ticularly in that of the Apostle Paul, usually signifies to be absolved, 
" to be delivered by pardon from the penalty due to our past sins. The 
" free gift is of many offences unto justification. Eom. v. 16. All have 
" sinned and come short of the glory of God ; being justified freely by 
" his grace, through the redemption that is in Christ Jesus, whom God 
" hath set forth to be a propitiation through faith in his blood, to declare 
" his righteousness for the remission of sins that are past. Rom. iii. 
" 23 — 25. From these premises it follows, that in the order of the grace 
" of God justification precedes sanctification, and that the faith in Jesus 
" Christ, by which the ungodly are justified, has respect in a very pre- 
" eminent manner to the atonement which He has made for the sins of 
" the world. It is faith in a crucified Redeemer, or to adopt the Apostle's 
"words, ' faith in his blood;' and this doctrine corresponds with the 
" declaration of our Lord himself: as Moses lifted up the serpent in the 
" wilderness, even so must the Son of Man be lifted up (on the cross) 
" that whosoever believeth in Him, that is, I conceive, whosoever places 



36 

" his reliance upon Him, as the atonement for sin, should not perish, but 
" have eternal life." John iii. 14, 15, com. Eom. v. 1, 9. 

There does not appear to be anything in these passages from 
Holy Scripture to warrant the conclusion which is here drawn, 
that justification precedes sanctification. The doctrine of 
Scripture is, that Christ by his sufferings and death has so far 
reconciled us unto God, as to put us into the capacity of being 
saved by his life and grace, for whose sake, as we are obedient 
to this grace, by which alone we receive power to repent of and 
to forsake our sins, they will be forgiven ; and according to the 
order laid down by the Apostle, as we are w r ashed and sanctified, 
we shall be justified in the name of the Lord Jesus, and by the 
Spirit of our God. Moreover, the sentiment that justification 
precedes sanctification, may lead into indifference respecting the 
necessity of the washing of regeneration and renewing of the 
Holy Ghost, especially if the doctrine w T ere admitted, that the 
faith by which we are justified, is the exercise of a faculty of 
the human mind, giving us an interest in the atoning blood of 
the Lamb of God. The latter part of the quotation limits the 
gift of eternal life to those who place their reliance upon Christ 
as the atonement for sin ; but those who have not the Scriptures, 
nor any knowledge of his outward sufferings, if they receive 
and obey him in his spiritual appearance in the heart, will 
equally partake of that salvation which comes by Jesus Christ, 
with those who have the outward knowledge, believe in it, and 
faithfully live up to the requirings of his Spirit. 

The Essay proceeds — 

" While, however, the justification of the sinner through faith in a 
" crucified Kedeemer, precedes the work of sanctification, its close and 
" inseparable connexion with that work is evinced by the fact, that in 
" the economy of God's spiritual government, this very faith is the con- 
" stituted means, through which we obtain the gift of the Holy Spirit. In 
" the preceding essay, I have endeavored to prove from Scripture that 
" the channel through which the Spirit flows to man, is Christ crucified, 
" and 1 am now remarking, that it is through faith in Christ crucified, 
" that we on our parts are enabled to receive the Spirit, and are brought 
" under his regenerating and sanctifying influence." 

According to the order laid down in the two quotations, a 
believer is possessed of faith and is justified by it, not only 
before he is sanctified, but before he has obtained the gift of the 



37 

Holy Spirit; for the writer says this very faith in Christ 
crucified, is the constituted means through which we obtain this 
unspeakable gift. But it was purchased and obtained for us by 
the death of Christ; and whether we have faith in Him and 
receive that gift in our hearts or not, He, by it, stands at the 
door, knocking for an entrance and reproving us for sin. As 
we can have no true faith, but what is given us by his Spirit, 
it is evident that its appearance there must precede the existence 
of this faith, and therefore that the gift of grace is not obtained 
by our faith. If we do not resist the grace, it will inspire our 
souls with living faith, and enable us to open the door and let 
the King of Glory come in. Now the promise of the Gospel 
dispensation was the pouring out of the Spirit upon all flesh; 
indicating that a greater effusion of the unction from Christ, 
the Holy One, should be granted, than was generally experi- 
enced under the law. This was distinctly alluded to when he 
said of the believer, " Out of his belly shall flow rivers of 
living water. This spake He of the Spirit, which they that 
believe on Him should receive ; for the Holy Ghost was not 
yet given, because that Jesus was not yet glorified ;" that is, not 
in the measure in which it should be conferred upon those who 
received it in its least appearance in the heart, and through 
faithfulness became prepared for a further enlargement of the 
divine gift; like the flowing of the stream, which gradually 
rose from the ankles to the knees and to the loins, until it be- 
came a river for a man to swim in. It is thus we are made 
partakers of the fulness of the blessing of the gospel of Christ ; 
but the Spirit of Truth which reproves the world of sin, is sent 
into the hearts of all, in a greater or less degree, whether they 
have ever heard of Christ crucified or not. 

On the subject of justification, Robert Barclay says : "Never- 
theless as we firmly believe it was necessary that Christ should 
come, that by his death and sufferings He might offer up him- 
self a sacrifice to God for our sins, who his own self bare our 
sins in his own body on the tree, so we believe that the remission 
of sins which any partake of, is only in and by virtue of that 
most satisfactory sacrifice, and no otherwise. For it is by the 
obedience of that one, that the free gift is come upon all to justi- 
fication. For we affirm that as all men partake of the fruit of 



38 

Adam's fall, in that, by reason of that evil seed, which through 
him is communicated unto them, they are prone and inclined 
unto evil, though thousands of thousands be ignorant of Adam's 
fall, neither ever knew of the eating of the forbidden fruit, so also 
many may come to feel the influence of this hoi} 7 and divine 
seed and light, and be turned from evil to good by it, though 
they knew nothing of Christ's coming in the flesh, through 
whose obedience and sufferings it is purchased unto them. And 
as we affirm, it is absolutely needful, that those do believe the 
history of Christ's outward appearance, whom it pleased God to 
bring to the knowledge of it, so we do freely confess that even 
that outward knowledge is very comfortable to such as are sub- 
ject to, and led by the inward seed and light." 

" The history then is profitable and comfortable with the 
mystery, and never without it — but the mystery is and may be 
profitable, without the explicit and outward knowledge of the 
history." Prop. V. and VI., sect. 15. 

The paragraph from the Essays on Christianity closes with 
the following : — 

" Those only can truly be said to eat the flesh of the Son of man and 
" drink his blood, whose whole reliance for salvation is placed upon Him 
" as the sacrifice for sin; and these are they who receive the Spirit that 
" quickeneth — who dwell in Christ — and know Christ by his Spirit to 
" dwell in them — who through the Spirit are made alive unto God in 
" this world, and therefore live forever in the world to come. John vi. 
" 53—63." 

There is great danger of reversing the order of things per- 
taining to salvation. It is those only who receive into their 
hearts the Spirit that quickeneth, and by its regenerating power, 
are prepared for Christ to make his abode in them, who have a 
just ground to place their whole reliance on Him and his all- 
atoning sacrifice for their sins. Those only can truly be said to 
eat the flesh of the Son of man and drink his blood, who are 
putting on the Lord Jesus Christ and make no provision lor the 
flesh to fulfil the lusts thereof — who partake of the divine na- 
ture by being grafted as branches into Christ the true vino, 
knowing the divine lite which is in Him, to flow into their 
souls, by which they are kept alive unto God, and bring forth 
fruit to his praise. Their whole reliance will be placed on 



39 

Christ Jesus for salvation, not only in what He has done for 
them without them, where they have the knowledge of it, as 
their Redeemer, Mediator, and Advocate with the Father ; but 
also in all his glorious offices in destroying the works of the 
devil in them, and bringing everlasting righteousness into their 
souls. But to limit the participation of the body and blood of 
Christ, and the gift of the Spirit that quickeneth, to those only 
whose reliance is placed upon Him as the sacrifice for sin, would 
be cutting off from the communion of his flesh and blood, and 
from the benefits of his coming, all who are placed under cir- 
cumstances, which preclude them from the outward knowledge 
of it. 

Is it not possible for persons who have been educated in the 
belief that Christ has suffered in their stead, the penalty due to 
their sins, and that they are saved by his imputed righteousness, 
to place their whole reliance for salvation on his sacrifice, and to 
conclude that they are perfectly safe, while they are rejecting the 
visitations and requisitions of his Spirit, and are no better than 
nominal believers of the truths of the Gospel ? Can such a 
literal belief make them participants of the body and blood of 
Christ, while they know nothing of the power of his resurrec- 
tion and the fellowship of his sufferings, not having been made 
conformable to his death? 

On the subject of justification Robert Barclay further says: 
" That the obedience, sufferings and death of Christ, is that by 
which the soul obtains remission of sins, and is the procuring 
cause of that grace, by whose inward working, Christ comes 
to be formed inwardly, and the soul to be made conformable unto 
Him, and so just and justified. And that therefore in respect 
of this capacity and offer of grace, God is said to be reconciled, 
not as if He were actually reconciled, or did actually justify, or 
account any just, so long as they remain in their sins, really 
impure and unjust. Secondly — That it is by this inward birth 
of Christ in man, that man is made just and therefore so ac- 
counted by God. Wherefore, to be plain, we arc thereby, and 
not till that be brought forth in us, formally, if we must use 
that word, justified in the sight of God ; because justification 
is both more properly and frequently in Scripture taken in its 
proper signification, for making one just, and not reputing one 



40 

merely such, and is all one with sanctification. Thirdly — That 
since good works as naturally follow from this birth as heat 
from fire; therefore, are they of absolute necessity to justifica- 
tion ; though not as the cause for which, yet as that in which 
we are, and without which we cannot be justified. And though 
they be not meritorious, and draw no debt upon God, yet He 
cannot but accept and reward them ; for it is contrary to his 
nature to deny his own, since they may be perfect in their kind, 
as proceeding from a pure, holy birth and root. Wherefore 
their judgment is false and against the truth, that say that the 
holiest works of the saints are defiled and sinful in the sight of 
God ; for these good works are not the works of the law, ex- 
cluded by the apostle from justification." Prop. VII. sec. 4. 

In the Brief Remarks upon the Interpretation of Holy Scrip- 
ture, in commenting upon the passage ■" Verily, I say unto you, 
except ye eat the flesh of the Son of man and drink his blood, 
ye have no life in you f- — •■ He that eateth my flesh and drinketh 
my blood, dwelleth in me and I in him, John vi. 53, 56 ;" it is 
said. 

" That the flesh and blood of Christ are here spoken of in relation to 
" his incarnation and atoning sacrifice, is made abundantly clear by the 
" comparison of all the other passages in the New Testament, and es- 
" pecially in the writings of this Apostle, in which mention is made of 
" that flesh or of that blood. These passsages are numerous ; and on 
" careful examination of them, it will be found that the flesh always 
u means his human body, that body which was born, died and rose again ; 
" and that his blood always means his very blood, which was his natural 
" life and which was actually shed on the cross for the remission of sins. 
" But how are we to eat this flesh aud drink this blood ; are we to com* 
" ply with the precept literally and bodily? or will any outward cere- 
" mony serve the purpose? Certainly not ; for in explanation of his 
" doctrine, our Lord himself has said, 'It is the Spirit that quiekeneth, 
" the flesh profiteth nothing.' Hence we learn, not merely that no literal 
"eating or drinking is intended, but that the inward feeding on Him 
" who is the bread of life, on his flesh and on his blood, is an effect pro- 
" duced by the quickening influence of the Holy Spirit. It is only as 
" we are blessed with this divine influence that wo can truly believe in 
" Jesus Christ and Him crucified : onlyas we abide under this influence 
" that we can really know our holy and compassionate Redeemer to be 
" the sustenance of OUT souls, our true hope of eternal glory." 

It is then stated to be an erroneous and dangerous interpreta- 
tion of the passage, which spiritualizes the flesh and blood, as well 



41 

as the eating and drinking. But Robert Barclay says, (Prop. 
XIII. sect. 2): "The body then of Christ which believers 
partake of, is spiritual and not carnal ; and his blood which they 
drink of, is pure and heavenly, and not human or elementary. " 
And in speaking of the errors of some professing Christians on 
this subject, he says: "The first of these errors is, in making 
the communion or participation of the body, flesh and blood of 
Christ to relate to that outward body, vessel or temple, that was 
born of the Virgin Mary, and walked and suffered in Judea ; 
whereas it should relate to the spiritual body, flesh and blood of 
Christ, even that heavenly and celestial light and life which 
was the food and nourishment of the regenerate in all ages." 
Prop. XIII. sect. 4. 

"So then," says Barclay, in another place, "as there was the 
outward visible body and temple of Jesus Christ, which took its 
origin from the Virgin Mary, there is also the spiritual body of 
Christ, by and through which, He that was the Word in the be- 
ginning with God, and was, and is God, did reveal himself to 
the sons of men in all ages, and whereby men in all ages come 
to be made partakers of eternal life, and to have communion 
and fellowship with God and Christ. Of which body of Christ, 
and flesh and blood, if both Adam and Seth, and Enoch and 
Noah, and Abraham and Moses, and David, and all the prophets 
and holy men of God, had not eaten, they had not had life in 
them ; nor could their inward man have been nourished. Now, 
as the outward body and temple was called Christ, so was also 
his spiritual body no less properly, and that long before that 
outward body was in being." Prop. XIII. sect. 2. 

With the full acknowledgment of all that Christ has done 
for us in that prepared body, our Society has always borne this 
clear testimony to his eternal divinity and gracious offices, and 
also to the Three that bear record in heaven, the Father, the 
Word, and the Holy Spirit, which three are one. In express- 
ing their views relative to this awful and mysterious doctrine, 
they have carefully avoided entangling. themselves by the use of 
unscriptural terms, invented to define Him who is incomprehen- 
sible, and scrupulously adhered to the safe and simple language 
of the Holy Scriptures. 

But in the Seventh Essay of the Essays on Christianity, which 



42 

treats of the union and distinction in the divine nature, the 
Father, the Son, and the Holy Spirit, are spoken of as Persons. 
For example, it is said on page 199 — 

" Nor was his divine character less plainly asserted when He spoke of 
" the Spirit as a person, and promised to send Him from the Father." 

Again on page 393, it is said — 

" On a careful perusal of the whole of that sacred volume, he is led to 
" take a view, 1st, Of the natural and moral attributes of the Supreme 
" Being : 2ndly, Of the personality and unity in Him of the Father, the 
" Son, and the Spirit." 

So likewise on page 172, the Son is spoken of as 

" The mediating Person through whom the Father acted both in the 
" formation and in the government of his creatures." 

And again on page 185, — 

" Now since Jehovah is here represented as the Person who should ap- 
" pear in Zion," &c. 

When we recur to the confusion and doubtful disputation 
brought into the early Christian Church by the use of such 
terras, and recollect that to our Society the Lord restored a pure 
language, the language of Holy Scripture, we are persuaded that 
a departure from it will involve us in similar difficulty, produce 
confusion, and finally lead to a change in doctrine. In reference 
to the impropriety and danger of employing these terms when 
speaking of the Divine Being, our Yearly Meeting says, in 
" The Ancient Testimony," &c, issued in 1843 : " In speaking 
of the infinite eternal Being, we have always considered it most 
proper and consistent with his all glorious and incomprehensible 
existence and attributes, and safest for us finite creatures, to 
confine ourselves to the language of Holy Scripture. For this 
reason, and because it tends to perplexity and doubt, the Society 
has always objected to the use of the terms person, and person- 
ality, in speaking of the Father, the Son, and the Holy Spirit. 
Man may think by his wisdom and learning to define the Divine 
existence, and render it more intelligible than the holy men who 
wrote under the immediate guidance of the Holy Ghost; but 
we believe that all such attempts will ever be vain and futile, 
and that it is our duty humbly to receive and rest satisfied with 
the description of the t\)\vv that bear record in heaven, given 



43 

to us in the language of Holy Scripture, without attempting to 
pry further into this sacred mystery. To speak of the Supreme 
Being as constituted of three persons, and to attempt to define 
in familiar terms the relative place and office of each, we believe 
does not tend to edification, but is calculated to lessen that rev- 
erence and fear, which ought always to clothe the mind in 
speaking of Almighty God j tends to bewilder and confuse the 
sincere inquirer after truth ; and not only leads into unprofit- 
able speculation, but may give ground to the sceptic to cavil at 
the Christian religion." Page 12. 

George Fox makes use of the following language : " And ye 
professors, who have given new names to the Father, the Word, 
and Holy Ghost, as Trinity and three distinct persons, and say 
the Scripture is your rule for your doctrine ; but there is no 
such rule in the Scripture to call them by these new names, 
which the apostle that gave forth the Scripture doth not give 
them. And because we do not call the Father, and the Word, 
and Holy Ghost, by your new names, therefore do you falsely 
say, that the Quakers deny Father, Son and Holy Ghost, which 
we own in those names and sound words in which the holy men 
of God spake them forth by the Holy Ghost, &c." Doctrinals, 
p. 446. 

And in a work entitled " An Answer to all such as falsely say 
the Quakers are no Christians," he says, " We believe concern- 
ing God the Father, Son and Spirit, according to the testimony 
of the Holy Scripture, which we receive and embrace as the 
most authentic and perfect declaration of Christian faith, being 
indited by the Holy Spirit of God that never errs : 1st, That 
there is one God and Father, of whom are all things ; 2dly, 
That there is one Lord Jesus Christ, by whom all things were 
made, who was glorified with the Father before the world be- 
gan, who is God over all blessed forever; that there is one Holy 
Spirit, the promise of the Father, and the Son, and leader, and 
sanctifier, and comforter of his people. And we further believe, 
as the Holy Scriptures soundly and sufficiently express, that 
these three are one, even the Father, the Word, and the Spirit." 
Pages 26, 27. 

In speaking of the Resurrection, on p. 134 of the Essays on 
Christianity, it is said — 



44 

" First, with respect to the impenitent wicked, their lot during the 
" separate state of existence, is described as one of pain and punishment, 
" or in language more or less metaphorical, and in what degree it is 
" metaphorical, no man can pretend to decide, as one of fire and im- 
" prisonment. Although our Lord's parable of the rich man and Lazarus, 
" probably presents to our view a fictitious history, yet we have every 
" reason to allow that the doctrines which it so clearly conveys to our 
" understanding, are the doctrines of absolute truth." 

After speaking of the condition of the rich man, the follow- 
ing passage in .1 Peter iii. 18 — 20, is quoted : That Jesus 
[Christ] was " put to death in the flesh, but quickened by the 
Spirit, by which also he went and preached unto the spirits in 
prison, which sometime were disobedient, when once the long 
suffering of God waited in the days of Noah." In commenting 
on this text it is said : 

"Although this passage is in some respects of doubtful interpretation, 
" it will, I believe, be found to be explicit as far as relates to the point 
" now before us. For whether we understand it as declaratory of the doc- 
" trine that Jesus after his crucifixion 'descended into hell,' or as eon- 
" veying the far more' probable idea, that in his pre-existence and divine 
" nature He preached to the antediluvians by his prophet Noah, it is 
" evident that the apostle speaks of the spirits of that ancient race of 
" sinners as being at the time when he wrote in prison." 

In page 211 of the Biblical Notes, the spirits of the same 
antediluvians are spoken of as — 

" Imprisoned in the mansion of separate spirits, being there reserved 
" for future and final judgment." 

In page 141 of the Essays on Christianity, the subject of the 
resurrection is thus concluded — 

"He [the child of Adam] has within him a never-dying spirit; and 
" even that part of him which is destined to moulder in the grave, shall 
" in the end be found the seed of a spiritual body, and shall be clothed 
" with incorruption and immortality. If he is wicked and disobedient. 
" after his death he is reserved in pain and darkness for the righteous 
"judgment of God. After his resurrection that judgment will be eon- 
" sunmiatcd. If he is righteous, when he dies his disembodied soul 
"ascends into regions of bliss \ when lie is raised from the dead, the 
"whole man will be renovated and will enter into the fulness of the 
" glory of Christ." 

In page 385 of flic same work it is said — 
" He is also assured by prophets and apostles, and more especially by 



45 

" Jesus Christ himself, that the day is coming, when all who are in the 
" graves shall hear the voice of the Son of God ; when the dead shall 
" actually be raised even as Christ was first raised ; when the souls of 
" men shall be invested with spiritual bodies, this mortal clothed with 
" immortality, and death swallowed up in victory." 

These passages convey the idea that the soul does not at once 
after death, enter into a state of everlasting fixedness ; that the 
dust of these bodies may be the seed of a spiritual body ; and, 
if the dead are actually raised as Christ was first raised, that the 
same body of flesh and blood is to be resuscitated. 

There is also in the above passages a latitude of expression, on 
the mysterious subject of the resurrection of the dead, which is 
much more likely to give rise to speculation and controversy, 
than to settle Christians in a firm conviction of the truth of the 
doctrine. 

The Society of Friends has always believed in the doctrine of 
the resurrection of the dead and of the day of judgment ; yet 
they have not only considered it safest, as on other inscrutable 
subjects, to confine themselves to Scripture language; but to be 
concise in their declarations respecting it. 

Robert Barclay says, in his Confession of Faith, using the 
language of Scripture, " There shall be a resurrection of the 
dead, both of the just and the unjust — they that have done good 
unto the resurrection of life, and they that have done evil, unto 
the resurrection of damnation. Flesh and blood cannot inherit 
the kingdom of God, neither doth corruption inherit incorrup- 
tion ; it is sown in dishonour, it is raised in glory ; it is sown in 
weakness, it is raised in power ; it is sown a natural body, it is 
raised a spiritual body." 

In the declaration of Faith issued by George Whitehead and 
others in 1693, it is said, "And as the celestial bodies do far 
excel the terrestrial, so we expect our spiritual bodies in the 
resurrection shall far excel what our bodies now are; and we 
hope that none can justly blame us for thus expecting better 
bodies than now they are. Howbeit we esteem it very unneces- 
sary to dispute or question how the dead are raised, or with 
what body they come, but rather submit that to the wisdom and 
pleasure of the Almighty God." Sewell's History, ii. p. 355. 
Receiving and believing the doctrine of the resurrection and 



46 

judgment of the dead as laid down in the Scriptures of Truth, 
it is far more desirable to be prepared for that awful day, than, 
by attempting to be wise above what the holy penmen have re- 
corded, to stir up unprofitable discussion upon the subject. 

From its rise, our religious Society has regarded the institu- 
tion of the Sabbath day, as a part of the ceremonial and typical 
law of Moses ; and as such has believed it to be abrogated by 
the coming of Christ, the great antitype, in whom all the types 
and shadows of that law were fulfilled. Christ himself is the 
true believer's sabbath or rest. Among the works under 
examination is one devoted especially to this subject, put forth 
for the purpose of proving that the institution of the " Sabbath- 
day" is the result of a "perpetual decree/' and that it is "an 
essential part" of the moral law of God. 

In page 52 of this treatise it is said : — 

" Every one who is familiar with the ministry of Jesus as recorded by 
" the Evangelist, must be aware how carefully he guarded the whole 
" moral law of God. There can be no question that he was speaking of 
" this law, contained as it was in the ten commandments, and inscribed on 
" the tables of the covenant, when he said, 'Till Heaven and earth pass, 
" one jot or one tittle shall not pass from the law till all be fulfilled.' 
" * * It seems impossible to avoid concluding from these passages 
" that the whole moral code, as it had been revealed to the Israelites, 
" was to remain in unimpaired authority to the end of time ; nor does 
" there appear to be any good reason why the principle here laid down 
" by our Saviour should not apply to the fourth as well as to the other 
" nine commandments." 

Again, page 66, it is said, speaking of the day on which 
Christ rose from the dead : — 

"As God the Father hallowed the seventh day, on which He rested, 
" and marked it for his own, as the birth day of the world ; so the Son 
" of God was now distinguishing with peculiar honor the day of the new 
" creation, on which his lowest humiliation was exchanged for victory, 
" and the atonement made for sin triumphantly confirmed." 

And a little further on : — 

"Thus arose and thus concluded the first Christian sabbath.'" 

Again, on page 75. 

"All that appertained peculiarly to the Mosaic dispensation had now 
"passed away: the shadow was exchanged for the substance ; and the 



47 

" day on which Jesus rose from the dead had been hallowed by the Lord 
" himself for his own worship, and for the rest and religious edification of 
" his believing children." 

But it is unnecessary to multiply quotations, as the whole 
work is expressly written to prove, as w : e have already stated, 
that the "Sabbath day" is an institution established by a per- 
petual decree, and that it is an essential part of the moral law 
of God. But it is evident that Christians do not observe a 
day, said to be thus consecrated by a perpetual decree; and 
that, whatever good reasons there are, (and these are many and 
cogent) for appropriating every seventh day to rest from labor, 
and to public worship, these reasons are altogether different 
from those assigned in this work. 

The following extract from Robert Barclay's Apology, w 7 ill 
show in what light our Society has always regarded the subject, 
and how incompatible the tenor of this work is therewith. 
" We not seeing any ground in Scripture for it, cannot be so 
superstitious as to believe, that either the Jewish Sabbath now 
continues, or that the first day of the week is the antitype 
thereof, or the true Christian Sabbath ; which with Calvin, we 
believe to have a more spiritual sense, and therefore w T e know- 
no moral obligation by the fourth command, or elsewhere, to 
keep the first day of the week more than any other, or any 
holiness inherent in it. But first, forasmuch as it is necessary 
that there be some time set apart for the saints to meet together 
to wait upon God ; and that secondly, it is fit at sometimes they 
be freed from their other outward affairs ; and that, thirdly, 
reason and equity doth allow that servants and beasts have some 
time allowed them to be eased from their continual labor ; and, 
that fourthly, it appears that the apostles and primitive 
Christians did use the first day of the week for these purposes, 
we find ourselves sufficiently moved for these causes to do so 
also, without superstitiously straining the Scriptures for another 
reason, which that it is not to be there found, many Protestants, 
yea Calvin himself upon the fourth command, hath abundantly 
evinced. And though we therefore meet and abstain from 
working upon this day, yet doth not that hinder us from having 
meetings also for worship at other times.' ' Prop. XI. sect. 4. 



48 

We cannot but think that the tendency of the following 
passage is to induce a reliance, beyond what belong to them, on 
ou -ward forms. It occurs in the Observations on the Dis- 
tinguishing Views, &c, in the addenda to the chapter entitled 
" Practical Remarks and Advices on Silent Worship," p. 291 ; 
first printed in the seventh edition of 1834, and apparently 
designed to enforce upon Friends the necessity of greater 
attention to outward forms, and stated times, of private 
religious services. 

"No one can with any show of reason, deny that our Lord's precept 
" respecting our entering into the closet, shutting the door, and praying 
" to our Father who seeth in secret, is to be understood literally, and 
" therefore such a practice, as far as circumstances allow, is universally 
" incumbent, upon Christians. If we would grow in grace and in the 
" knowledge of our Lord Jesus Christ, it must be our frequent practice, 
" especially at the commencement and end of each day, to retire into 
" solitude, and there seek for ability to pour out our prayers to the 
" Lord with a diligent and fervent spirit. [Nor ought we to forget 
" that we may be assisted in the performance of this Christian duty 
" by kneeling down in a deliberate and solemn manner.*] For the 
" practice of kneeling in private as well as in public prayer we have a 
" clear and abundant warrant in Scripture ; and it is surely a blessed 
" circumstance when our whole man, body as well as soul, is reverently 
" bowed before the Lord our God. It has often been remarked that the 
"secret breathing of the. soul, and the inaudible sigh of the broken 
" spirit, are prayer in the sight of God ; and this is certainly true, but 
" we ought not to rest satisfied with these alone. Prayer flowing from 
" the heart, and yet flowing in words, was plainly commanded by our 
" Saviour, when He said, 'After this manner, therefore, pray ye, Our 
" Father/ &c." 

" To the occasional use of the prayer which our Lord condescended to 
" recite, I cannot conceive that any reflecting Christian can for a moment 
" object; and I believe that our children ought to be accustomed to it 
" from early life. Yet I do not understand our Lord's words as render- 
" ing this form imperative; but only as enjoining upon us to pray after 
" this manner, that is in such clear and emphatic words, as shall plainly 
" express our humble adoration of God, and our earnest entreaty for his 
" grace and preservation." 

The following quotation from Barclay's Apology, will show 
the difference between the views inculcated in the above extracts, 
and those of our Society: — 

llir passage between brackets is omitted in an edition printed in Now 
York in is K). 



49 

" We freely confess that prayer is both very profitable and a 
necessary duty, commanded, and fit to be practised frequently 
by all Christians; but as we can do nothing without Christ, so 
neither can we pray without the concurrence and assistance of 
his Spirit. But that the state of the controversy may be the 
better understood, let it be considered first, that prayer is two- 
fold, inward and outward. Inward prayer is that secret turning 
of the mind towards God, whereby being secretly touched and 
awakened by the light of Christ in the conscience, and so bowed 
down under the sense of its iniquities, un worthiness and misery, 
it looks up to God, and joining with the secret shinings of the 
seed of God, it breathes towards Him, and is constantly breath- 
ing forth some secret desires and aspirations towards Him. It 
is in this sense that we are so frequently in Scripture com- 
manded to pray continually ; which cannot be understood of 
outward prayer, because it were impossible that men should be 
always upon their knees expressing words of prayer, &c. Out- 
ward prayer is, when as the spirit, being thus in the exercise of 
inward retirement, and feeling the breathing of the Spirit of 
God to arise powerfully in the soul, receives strength and 
liberty by a superadded motion and influence of the Spirit to 
bring forth either audible sighs, groans or words, and that 
either in public assemblies, or in private, or at meat, &c." 
* * * " As then inward prayer is necessary at all times, so, 
so long as the day of every man's visitation lasteth, he never 
wants some influence less or more for the practice of it." * * * 
" But because this outward prayer depends upon the inward as 
that which must follow it, and cannot be acceptably performed, 
but as attended with a superadded influence and motion of the 
Spirit; therefore cannot we prefix set times to pray outwardly, 
so as to lay a necessity to speak words at such and such times, 
whether we feel this heavenly influence and assistance or no; 
for that we judge were a tempting of God, and a coming before 
Him without due preparation. " — Prop. XI. sect. 21. 

A passage liable to similar objections with that taken from 
" Distinguishing Views," is to be found in the " Essay on Love 
to God," p. 77, where it is said : — 

" Husbands and wives, parents and children, brothers and sisters, should 
" be helpers of each other's faith and joy ; and should account it a privi- 
4 



50 

" lege of no trifling value, to frequent the throne of Grace in each other's 
" company. With respect to our children, more particularly, it is surely 
" our duty, by watchful instruction, and sometimes by uniting with them 
" in their private religious exercises, to train them in the habit of daily 
" prayer, just as we see the parent bird, by frequent example and experi- 
" ment, teaching and inducing her young ones to use the wings which 
" God has given them." 

Again, in "Brief Remarks," it is said — 

"That the name of God, as spoken of in Scripture, sometimes denotes 
" his characteristic attributes, and among others his power, will easily 
" appear, from a reference to the Concordance. But it is by no means 
" true in general, as we sometimes hear asserted, that name means 
" power." 

After reciting several texts, wherein to attach such a meaning 
to the term name, is said to tend "in a very dangerous degree, 
to obscure, and even nullify other cardinal truths, to which 
these passages unquestionably relate," the following is given as 
the concluding example. 

" A similar perversion is sometimes applied to the precepts and prom- 
" ises of our Lord, respecting prayer in his name. 'Verily, verily I say 
" unto you, whatsoever ye shall ask the Father in my name, He will give 
" it you.' John xvi., 23. The meaning [it is added,] of such passages, 
" is too clear to admit of dispute. If we may venture to illustrate the 
" subject by a reference to the common intercourse of life, it may be re- 
" marked, that to ask a favor of A. in the name of B., is to make use of 
" the authority or interest which B. has in A. in order to obtain that 
" favor. Thus to pray to the Father in the name ot Jesus, can surely be 
" nothing else than to offer our petitions to God, on the authority of Jesus, 
" and to plead his interest with the Father, or in other words, to pray in 
" sole dependence on his all-availing mediation. This must be regarded 
" as one of the highest privileges of the Christian believer; but does it 
" not tend to deprive us of this privilege to assert, that to pray in the 
" name of Jesus, means only to pray under the influence of the Spirit of 
"Christ? That the Holy Spirit graciously assists the prayer of the 
" Christian, and that we cannot pray aright without his influence, is in- 
" deed unquestionable; but why should any one attempt to support this 
" truth by so wresting Scripture as to banish from our view another truth. 
" equally certain and equally important? Why should we countenance 
" a gloss, which cannot fail to encourage the notion, that prayers which 
" contain no reference, either expressed, or implied, to the mediation of 
" Christ, are nevertheless acceptable, because they are still offered, :is it 
" is supposed, in the name of Christ." 

The interpretation thus given to the text, and the sentiments 
thus expressed, are evidently at variance with those held by our 



51 

religious Society. Friends have always understood the words 
" in my name" as used in the passage, " Whatsoever ye shall 
ask the Father in my name, He will give it you/' to have the 
same import as- in that where our Saviour says, " Where two or 
three- are gathered together in my name, there am I in the 
midst of them;" and that our ancient Friends uniformly held 
the expression, in these and similar instances, to mean power, is 
too well known to need much proof. Thus Robert Barclay 
says in his proposition on Worship, sect. 7. " So watching in a 
holy dependence upon the Lord, and meeting together, not only 
outwardly in one place, but thus inwardly in one spirit, and 
in one name of Jesus, which is his power and virtue/' &c. 

And Isaac Penington, in speaking of praying in the name 
of our Lord Jesus Christ, through whom alone we have access 
to the Father, says, in an epistle to Friends at Horton, " A 
second thing wherein professors grievously mistake, is, about 
praying in the name of Christ; in which name he that asketh, 
receiveth ; and out of which there is no right asking of the 
Father. They think that praying in the name of Christ, con- 
sists in using some outward words, as 'Do this for thy Son's 
sake/ or, ' We beg of thee in Christ's name ;' whereas that in 
the heart which knoweth not the Father, may use such words ; 
and that which is taught of the Father to pray, and prayeth in 
the Son, may not be led to use those words. The name wherein 
the asking an;l acceptance is, is living; and he that prayeth in 
the motion of the Spirit, and in the power and virtue of the 
Son's life, he prayeth in the name, and his voice is owned of the 
Father, and not the other who hath learned in his own will, 
time and spirit, to use those words relative to the Son." Letters, 
p. 337. 

If the sentiment expressed in the latter part of the passage 
quoted from the " Brief Remarks" were correct, viz., that no 
prayers can be acceptable, which contain no reference either ex- 
pressed or implied, to the mediation of Christ, it would ne- 
cessarily preclude all those who, in- the providence of the 
Almighty, are cut off from a knowledge of Christ's manifesta- 
tion in the flesh, from coming before Him acceptably in suppli- 
cation. Nay, how could any one, in such a case, rightly make 



52 

use of the prayer which our Lord himself gave as an example 
to his disciples, seeing that it contains no such reference? 

The passages here brought together, contain sentiments in 
many respects at variance with those held by our ancient 
Friends, and always professed by our religious Society. There 
are others of similar character scattered throughout these works, 
and many which are unsatisfactory, either on account of the 
want of clearness and consistency with our principles, or con- 
taining terms which Friends do not approve. That in various 
places Christian doctrine is supported on Scriptural ground, is 
undoubtedly true ; and it may be owing to this circumstance 
that many, even in our own Society, have not appreciated the 
weighty objections, to which in many respects these writings 
are liable. 

We believe the sentiments contained in the passages which 
we have quoted, have had an injurious influence, in producing 
feelings of division and discord among Friends ; and however 
these feelings may have been increased by other causes, they 
are, we believe, mainly to be attributed to the publication and 
circulation of those writings. Although such works may be 
put forth under the plea of the author's sole responsibility, it 
cannot be expected that this will be availing. The members 
will inevitably be brought into collision of sentiment, in rela- 
tion to the correctness of the views, the right of the authors to 
promulgate them, and of the meetings to which they belong, to 
justify them in it. 

Thus, in addition to the danger of weakening the stability of 
the members in the acknowledged faith of the Society, feelings 
of unkindness and jealousy are engendered; those who feel 
themselves bound firmly to withstand all innovation, may be 
charged with intolerance and prejudice, and be regarded with 
distrust by others, who appear to deem the departures 
from our faith to be of trivial importance, but who may not 
have adopted the opinions which they do not as yet openly 
condemn. One inevitable consequence which attends all inno- 
vation upon its religious principles, is the injury to the unity 
and harmony of the Society. Not only is the Society laid open 
to great unscttlemcnt and confusion, and the peace of families, 



53 

and the preservation and growth of individuals in the blessed 
Truth, greatly endangered ; but by allowing the first wrong to 
pass uncondemned, the way is open for further departures from 
the scriptural doctrines which Friends have believed and main- 
tained from the beginning. 

Another author, likewise a member of our religious Society, 
has exemplified this in the publication of a work, entitled "An 
Inquiry into some parts of Christian Doctrine and Practice, 
having relation more especially to the Society of Friends : Lon- 
don, 1841," — in which the author professes to give his views in 
relation to " various important matters of doctrine and practice, 
either more or less peculiar to our Society, or specially treated of 
by some of its most esteemed writers ;" and to point out what 
appeared to him "mistaken or erroneous views in the writings of 
some of our early Friends; showing also, as occasion required," 
what he esteems " their natural tendency and experienced 
effects." This author alleges, that in examining some of those 
writings, both historical and doctrinal, which have been most 
esteemed among us, he "found the truth contained in them 
mingled with no inconsiderable portion of what appeared [to 
him] to be mistaken interpretations of Scripture, and erroneous 
or defective statements of some parts of Christian doctrine ;" and 
in reference to those worthies among our early Friends, whose 
writings have been always approved and adopted by the Society, 
and against which his attack is directed, he says : — 

* "If their reputation should seem in any degree lessened by what I 
" have done, let it be borne in mind, that this effect has reference to their 
" character as interpreters of Scripture and expounders of Christian doc- 
" trine, not as devoted followers and faithful servants of Christ. I am 
" persuaded, after much examination and reflection, that their claim to 
" deference in the former character has in past times been too largely 
" and implicitly admitted among us, and that this has been, and in some 
" degree still is, a source of serious injury to our Society and to the cause 
" of truth itself.'' Page xx. 

The deference here alluded to, has arisen from no exaggerated 
estimate of those worthies as men of learning, or as being deeply 
skilled in biblical criticism, though some of them were not lack- 
ing even in these respects; but because, being given up unre- 
servedly to obey the commands of Christ, their writings, and the 
whole history of their lives and religious labors, give evidence, 



54 

that He was pleased by the revelation of his Holy Spirit, to 
cause them to know of his doctrine, and to instruct them in the 
mysteries of his kingdom. So that in treating of the things 
which belong to the gospel, it is manifest that they speak of that 
which they have looked upon, and their hands have handled of 
the word of life. And it was observable, that however differ- 
ently circumstanced as to outward condition in life, natural abili- 
ties, or mental acquirements, though often widely separated and 
unknown to each other, they yet promulgated the same doctrine, 
and upheld the same testimonies, insomuch that they themselves 
could but acknowledge that it was the Lord's doing, and marvel- 
lous in their eyes. 

From this work we take the following extracts : — 

" The Scriptures are to be regarded as the means appointed by God, 
" for imparting to us, either directly or indirectly, the knowledge of those 
" truths which are recorded- in them ; and consequently that we arc not 
" entitled to expect that these truths will be made known to us in any 
" other way than through their medium." Page 9. 

In reference to the opinion advanced in the passage just 
quoted, it is said : — 

"And if it be so, it necessarily involves a consequence of vast practi- 
" cal moment — the obligation which rests upon us individually, accord- 
" ing to our several circumstances and capacities, to search the Scriptures, 
" as being the divinely authenticated record, and to us, the appointed 
" source of that truth which was taught by Christ and his apostles." 
Page 13. 

Again, in referring to the expression of R. Barclay, where, in 
speaking of instrumental means, and particularly of the Scrip- 
tures, in relation to the true knowledge of God, he says, " the 
question is not, what may be profitable or helpful, but what is 
absolutely necessary," this author remarks — 

" Now on this I would observe, that if we consider the question as a prac- 
" tical one, having relation to mankind at large, we find that the interven- 
" tion of outward means is in reality, not merely profitable and helpful, 
" but even absolutely necessary in order to the attainment of the true 
" knowledge here referred to." Page 225. 

If the assertions thus made were true, there would be no pos- 
sibility of obtaining that knowledge of God which Is life eternal, 
but through instrumental means; and the knowledge of the 

Scriptures would become essential to salvation ; and being "the 



55 

appointed source of truth," we might satisfy ourselves at all 
times of being nuclei* the teaching and guidance of the Holy 
Spirit, by reading and studying them. 

Referring to the passage in which George Fox, speaking of 
the doctrines which were opened upon his mind, says, "this I 
saw in the pure openings of the light, without the help of any 
man, neither did I then know where to find it in the Scriptures, 
though afterwards searching the Scriptures I found it," this 
author remarks — 

"If such was really his impression, I am constrained to believe it was 
" a mistaken one." Page 251. " 

If, as is here supposed, our honorable elder George Fox, was 
so entirely mistaken in his belief of the source from which and 
by which, he derived his knowledge of the truths of the Gospel, 
would it not necessarily follow that, if not an im poster, he was 
laboring under a grievous delusion? — either of which conclu- 
sions is contradicted by the whole tenor of his life, and the re- 
sults which accompanied and have followed his labors. 

Commenting upon, and expressing his disapproval of the 
terms of the fifth proposition in Barclay's Apology, in conse- 
quence of his application of the term Light, in reference to 
Christ; after giving what he calls, a condensed view of the 
doctrine of the Universal Light as set forth by Barclay, it is 
said : — 

" Even were we to understand it [the doctrine of the universal light] 
" as meant to be simply identical with that of the Holy Spirit, I think 
" it would still be open to objection as implying that in some sense, the 
" Spirit dwells in all men, even in the unregenerate." Page 270. 

Commenting upon the text, " That was the true light which 
lighteth every man that cometh into the world," it is said : 

"The context of the passage plainly shows that these words refer to 
" our Lord Jesus Christ. It is manifestly He himself who is here, as in 
" many other places, especially in this Gospel, spoken of as the Light. 
" Hence I cannot regard it as affording any evidence that the term Light 
" is used in Scripture to denote a spiritual principle, or as teaching that 
" such a principle is placed in the hearts of all men." Page 276. 

Again he says : 

"On grounds such as these I conclude that in the passage now under 
" consideration, Christ is called the true Light, with a direct reference 



" to his manifestation in the flesh; and that the expression, 'lighteth 
" every man/ refers to the blessings enjoyed by those who truly believe 
" in Him and his gospel." Page 279. 

Objecting to Barclay's application of the text, " For the grace 
of God that bringeth salvation, hath appeared unto all men," 
as proving the universality of divine grace, it is said that — 

" The context plainly limits it to such as have been instructed in the 
" doctrine of God our Saviour, and shows that the apostle employed it 
" not to denote the whole human race, but for the purpose of declaring 
" that this doctrine was alike addressed to every age, sex, and condition 
" of men, without exception or distinction." Page 284. 

So likewise, referring to the text, "But the anointing which 
ye have received of Him, abideth in you, and ye need not that 
any man teach you," &c, it is said : — 

"I must object to a view of the subject which represents the heavenly 
" gift thus designated, and the capacity of discerning between truth and 
" error, which pertained to it, as being derived from an immediate reve- 
" lation without the intervention of instrumental means." Page 233. 

A belief in the doctrine of the universal and saving light, has 
always been firmly maintained by our religious Society. It js 
plainly asserted in the declaration respecting Christ, "that was 
the true Light which lighteth every man that cometh into the 
world ;" and is also set forth by the apostle, where he says, " For 
the wrath of God is revealed from heaven against all ungodli- 
ness and unrighteousness of men, who hold the truth in un- 
righteousness ; because that which may be known of God is mani- 
fest in them, for God hath shoiced it unto them." But this writer 
not only denies this saving light to be in all men, but that even 
in believers, those who possess it, it is insufficient to discriminate 
between truth and error without "the intervention of instrumen- 
tal means." 

Respecting the Gospel, and that salvation which it offers, the 
following opinions are expressed : — 

"If this general description of the Gospel of Christ be correct (and it 
" will, T believe, be found to be that which is presented to us, in Script- 
" ure, ) the way of deliverance which it proposes, must necessarily have 
" respeel to these who hear it: and these we know form only a part of 
" mankind." Page 45. 

Again : — 

"Further, if we examine the volume of Scripture, we shall, I think. 



57 

" see reason to conclude, that as a general principle, the discovery which 

" it makes of the divine counsels in relation to the eternal interests of 
" men, has reference to those to whom its contents are made known, and 
" not to the human family at large. Nor can we be surprised at this. 
" The truths which God has revealed to man through the Scriptures, are 
" not designed to gratify his curiosity, but to effect important practical 
" results. Hence as these truths are in the nature of things addressed to 
" those who read or hear them, so do they especially relate to the spirit- 
" ual condition and prospects of such; not referring to those of the rest 
" of mankind any further than is necessary for the accomplishment of 
" the Divine will, that those who have the knowledge of God's revealed 
" truth should communicate it to their less privileged fellow men. 

"Thus while the Scriptures of the New Testament declare, that .all 
" men have sinned, and are thereby children of wrath, that the gospel of 
" Christ is a way of salvation applicable to the condition and wants of 
" all, that it is the will of the most High that it should be published to 
" all, and that deliverance from the wrath to come, is contingent on its 
" being believed and obeyed by those who hear it ; they do not profess 
" to unfold the final destiny of those to whom it is not made known. 

" In stating this as a general truth, I am, however, very far from mean- 
" ing to imply that the Scriptures afford no data whatever for arriving 
" at a conclusion in regard to the question now before us. It appears to 
" me, that so far as relates to their testimony, the subject is left in such 
" a position as to admit of our. safely taking either of two courses in 
" regard to it. On the one hand, they who judge it to be wisest or 
" safest to leave all consideration of it, as a matter not expressly revealed 
" by God, confiding in his perfect wisdom and goodness, are doubtless 
" fully justified in so doing. On the other, they w T ho think themselves 
" called upon to entertain it, for the purpose of vindicating the Divine 
" goodness in opposition to the fearful assumption that all who are igno- 
" rant of the gospel of Christ, are thereby necessarily excluded from the 
" benefit of his salvation, will not only find in Scripture ample means 
" for that purpose, but also sufficient ground for giving a general affirma- 
" tive answer to the question above proposed." Page 59. 

After stating these opinions, the reasons are given upon which, 
the author says, he conceives we are justified in concluding that 
a ivay of salvation is open to all mankind ; but that the evidence 
upon which this conclusion rests, is such, as should lead us to 
hold it modestly, and cheerfully indulge those who may think 
it safer, in the absence of any express revelation, to leave the 
matter, as one respecting which they are neither required nor 
qualified to form a decided judgment, the matter being one which 
after all cannot perhaps be regarded as of absolute certainty. 
Such views as are here expressed cast a doubt in relation to the 



58 

possibility of the salvation of those who have not the knowl- 
edge of the Scriptures; nor are they consonant with the doc- 
trine held by our Society, as set forth in the following passage 
from Robert Barclay's Apology. "Therefore Christ hath tasted 
death for every man ; not only for all kinds of men, as some 
vainly talk, but for every man of all kinds ; the benefit of whose 
offering is not only extended to such w ? ho have the distinct out- 
ward knowledge of his death and sufferings, as the same is de- 
clared in the Scriptures, but even unto those who are necessarily 
excluded from the benefit of this knowledge by some inevitable 
accident; which knowledge we willingly confess to be very 
profitable and comfortable, but not absolutely needful unto such 
from whom God himself hath withheld it ; yet they may be 
made partakers of the mystery of his death (though ignorant of 
the history) if they suffer his seed and light (enlightening their 
hearts) to take place (in which light communion with the Father 
and the Son is enjoyed) so as of wicked men to become holy, aud 
lovers of that power by whose inward and secret touches they 
feel themselves turned from the evil to the good, and learn to do 
to others as they would be done by; in which Christ himself 
affirms all to be included. As they have then falsely and erro- 
neously taught, who have denied Christ to have died for all 
men ; so neither have they sufficiently taught the truth, who 
affirming Him to have died for all, have added the absolute 
necessity of the outward knowledge thereof, in order to obtain 
its saving effect/' Prop. VI. 

In treating upon the doctrine of freedom from sin, the fol- 
lowing language is used : — 

i "These expressions [freedom from sin, and the service of God and of 
" righteousness] cannot mean in their general application, a state of 
" things in which men are wholly delivered from the power of sin, and 
" found habitually rendering a perfect obedience to the law of God. We 
" know certainly that this was not the case with at least the greater part 
" of those whom the apostle addressed as being made free from sin; any 
" more than it is now the ease with those whom on scriptural grounds, 
" we justly recognize a> servants of God." Page 84. 

From this exposition it would follow, that script u rally speak- 
ing, :i man may be a servant of Satan, while on scripture grounds 
he Is justly recognized as a servant of God. 



50 

Again, in controverting the position laid down in Barclay's 

proposition concerning Perfection, that persons may be free from 
actual sinning and transgressing the law of God, and in that 
respect perfect, it is said : — 

"If, instead of looking at the subject as a question of possibility, we 
" regard it in a practical point of view, and with relation to actual ex- 
" perience, I believe we shall hardly be prepared to admit what is stated 
"in the proposition." Page 348. 

Again : — 

"But can we venture to say, that there is, or indeed ever has been, a 
" class of persons thus living free from actual sinning? I do not thjnk 
" either that experience and observation warrant our going so far, or that 
" we have any sufficient authority for it in Scripture." Page 348. 

If the positions taken in the extracts given, were true, it must 
follow, either that men never are wholly delivered from the 
power of sin in this world, or that freedom from sin is compati- 
ble with the occasional commission of sin, which is a contradic- 
tion in terms. It is the pure in heart only who shall see God. 
The heart must therefore, at some time, be made completely 
clean, in those who" are prepared to enter his presence; and the 
same power which cleanses and makes pure, is able to keep the 
temple where He dwells, free from spot or blemish'. 

Speaking of the baptism with water practised in the primitive 
church, it is said, in p. 117 — 

"The baptism which was thus practised in the apostolic age of the 
" Church, has been generally, and / believe justly, regarded as that of 
" which our blessed Lord spake in his parting commission to the eleven 
" apostles" — 

— when He directed them to baptize in the name of the Father, 
and of the Son, and of the Holy Ghost. It is, however, admit- 
ted by this author, that water baptism was not thus instituted 
as an ordinance to be perpetually and universally observed among 
Christians. But the arguments adduced are altogether insuffi- 
cient to prove that the baptism then commanded by our Saviour, 
was not to be perpetually and universally requisite for all his 
true disciples. Water is neither mentioned nor implied in the 
injunction, nor is there any limit to the baptism commanded. 

After speaking of the belief of Friends that the gift of pro- 
phecy, or that of speaking unto men to education, under the 



60 

immediate influence of the Holy Spirit, is still continued, and 
expressing his unity with it, as a part of their testimony to the 
spiritual character of the Gospel dispensation ; it is added, page 
380— 

" At the same time I must express my belief that from its [the Society 
" of Friends] rise, there has existed among its members more or less of 
" a defective apprehension of the circumstances under which spiritual 
" gifts are now exercised in the church ; by reason of which, the ap- 
" pointed connexion between the exercise of ministry and the use of the 
" Holy Scriptures, as the means provided for instructing the Church in di- 
" vine truth, has not been in the general fully appreciated." 

Again, the writer, after alluding to what he believes to be a 
mistaken estimate both of the place assigned to direct revelation 
in the present economy of the Church, and also of that allotted 
to the Holy Scriptures, says — 

" It is manifest that in whatever degree such a defective view of the 
" subject prevailed, it could not fail to have a hurtful influence on the 
" character of the ministry. By preventing the Scriptures from being 
" distinctly regarded as the appointed source from which ministers are to 
" derive their knowledge of the truths which they declare, it would al- 
" most necessarily interfere in some degree or other, with such an use of 
u them as this appointment demands." Page 380. 

Again, in page 383 — 

" Were the important principle more distinctly recognized, that the 
" Holy Scriptures are the appointed means for conveying to the Church 
" the knowledge of divine truth, it would naturally lead to a more care- 
" ful examination of their contents, and an increased disposition to make 
" use of such helps, for ascertaining their true meaning, as are placed 
" within our reach. In this way a more correct apprehension of some 
" matters of doctrine, and of the meaning of many parts of Scripture, 
" would gradually pervade the body at large ; and would extend to in- 
" dividuals whose circumstances or habits of mind necessarily disqualify 
" them for much personal application to the study of the sacred volume. 
" I must, however, be permitted to express my conviction, that the bene- 
" fit to be expected from such a course cannot be fully obtained, without 
" a greater degree of freedom from undue deference to the views and modes 
" of expression adopted by our early Friends, than has hitherto been com- 
" mon amongst us." 

Although it has always been the religious concern of our 
Society, to recommend to ministers and others the diligent and 
frequent perusal of the Holy Scriptures, yet to set persons occu- 
pying the station of ministers to work studying the Bible, in 



61 

order to learn those truths which they are to communicate to 
their hearers, and to urge them, for the purpose of ascertaining 
the true meaning of the Scriptures, to examine and compare the 
various commentaries and criticisms upon them, put forth by 
learned men ; while the idea is held up that the exercise of 
spiritual gifts is not the same now, as formerly, and that there 
is, in the Society, a mistaken estimate of the place assigned to 
direct revelation ;• is calculated, if acted upon, to degrade the 
character of the office, and to produce a wordy, lifeless ministry 
in the Society. The gift, and the qualification to exercise it, 
must be derived immediately from Christ, the Head of the 
Church; and every truly anointed minister of the Gospel, exer- 
cises his gift, "not in the words which man's wisdom teacheth, 
but which the Holy Ghost teacheth." His speech and his 
preaching are not with enticing words of man's wisdom, but in 
demonstration of the Spirit and of power; that the faith of the 
hearers may not stand in the wisdom of men, but in the power 
of God. 

When remarking upon the duty of private prayer and the 
true warrant for it, that words are not essential to it, and that 
men may be much under the influence of the spirit of prayer, 
when language is not uttered ; he says : — 

" I must, however, believe that such utterance, accompanied by a 
" suitable posture of the body, is the natural and appropriate expression 
" of the feelings of the heart, and that it is ordinarily implied when 
" prayer is spoken of in Scripture. Indeed, so intimately are the spirit- 
" ual and corporeal parts of our constitution united, that while the emo- 
" tions of the soul prompt to the utterance of the lips, the latter is often 
" found, in its turn, to be a means of increasing the fervor and strength of 
' : the former." Page 378. ■ 

On this principle, the passions might be wrought up to a high 
pitch, and those who are readily warmed by a fire of their own 
kindling, might imagine their performances to be the effec- 
tual fervent prayer that availeth much, but, after their creaturely 
efforts, lie down in sorrow. 

The following are given " as some of the evil consequences," 
which the author believes to have resulted from what he styles 
" the defective and incorrect views," promulgated by our early 
Friends, and retained by the Society, viz. — 



62 

" The Holy Scriptures, have not in the general been sufficiently re- 
" garded and used among us as the appointed record of Divine truth, 
" and the source from which the knowledge of it, is to be derived by the 
" Church" — "the introduction among us of imperfect, not to say errone- 
" ous views in regard to some important parts of Divine truth," — " an 
" undue estimate of the place assigned to immediate revelation in the 
" economy of the Church, with an inadequate one of that which belongs 
" to the volume of inspiration," — " a disposition in those who held them, 
" to form too high an estimate of the spiritual authority under which 
" they spoke, wrote and acted," — and lastly, the influence which extreme 
" views respecting immediate revelation have had upon the ministry 
" among us, and the erroneous estimate of its character and authority, 
" to which they have sometimes led." Pages 253, 4, 6. 

As a general charge against the Society, it is said : — 

" Looking at the past history of our Society, it cannot, I think, be said, 
" that the Lord Jesus Christ, in his various characters and offices, has 
" always had that place in our general views of doctrinal truth, ourmin- 
" istry and writings, which He has in the sacred volume, and which 
" seems inseparable from the method appointed by divine wisdom for 
" carrying on the Lord's work in the earth, namely, the preaching of 
" salvation through faith in his name." Page 312. 

Besides the attack upon Barclay's Apology, of which the 
author states " he has made most use," because, among other 
reasons, " it is altogether the work which has had in past times, 
and which yet continues to have, the greatest amount of influ- 
ence, either direct or indirect, upon our doctrinal views and 
modes of expression ;" there are attempts made to controvert 
doctrinal statements of George Fox, William Penn, Thomas 
Story, John Richardson, and Richard Claridge. 

The quotations given will exhibit some of the writer's views 
on Christian doctrine and practice j and although there are in the 
work, acknowledgments of the immediate influence of the Holy 
Spirit, and of the necessity therefor, yet the sentiments contained 
in the passages quoted above, and others advocated throughout 
the work, are repugnant to the doctrines of the Gospel, as held 
by our religious Society. The Appendix abounds with charges 
against the writings of our early Friends, and with cavils at 
the interpretations of Scripture passages given by them, and 
always received by the Society. We feel ourselves bound to 
bear a decided testimony against the tenor of the whole work ; to 
declare our unshaken belief in the doctrines of the Gospel as 



63 

promulgated by our early Friends, and to deny the charges 
preferred against the founders of our religious Society, and the 
excellent works which they have left behind them. Were the 
Society to conform to the unscriptural opinions advocated in the 
work under notice, it would be carried back to the beggarly 
elements, to the institution of a ministry dependent upon human 
talents and learning, influenced by the various jarring com- 
mentaries upon the Holy Scriptures now existing in Christendom ; 
and that most precious freedom from reliance upon outward 
means, would be lost, in which we are enabled to sit down 
together in solemn silence, and worship the Father in spirit and 
in truth, without the intervention of words. Thus the very 
existence of the Society would be destroyed. 

We think it right to revert to an allegation in a quotation 
from one of the works first brought into view, in which it is 
said that mistakes in the interpretation of certain Scripture texts, 
gave countenance to the errors of those who seceded from the 
Society in America, and aided " in the tremendous process" of 
their heresy. These alleged mistakes, as has been shown above, 
are the views taken by our early Friends of those texts. That 
the seceders attempted to wrest many passages from the writings 
of our early Friends, to support their own opinions, is true; 
but those excellent writings were fully cleared at the time, from 
the imputations thus attempted to be cast upon them. 

We reject the pernicious errors of those who seceded from us, 
and of all who deny the divinity of our Lord and Saviour Jesus 
Christ, regarding Him as a mere man, and who do not admit 
his death upon the cross to be the one great, universal offering 
and sacrifice for peace, atonement for sin, and reconciliation 
between God and man. In teaching that the gift of the Holv 
Spirit was not the purchase of that sacrifice, whilst they still 
professed a belief in the guidance of the light of Christ, they 
were led by their own benighted reason and imagination : and 
we testify that they who entertain these unsound doctrines, have 
departed from the teachings of the Holy Spirit, which would 
have preserved them in the doctrines of Christ and his apostles. 
And we further testify, that a belief in, and faithful submission 
to, the inward manifestation of the light of Christ, which lighteth 



64 

every man that cometh into the world, would never lead any 
one to deny Him in his incomprehensible fulness, as He is glori- 
fied at the right hand of the Father, nor to limit Him to his 
spiritual appearance in the heart. 

But we also object to many of the opinions and sentiments 
contained in the works under examination : and believing with 
Robert Barclay, that one of the main characteristics of a true 
Church, is to bear a joint testimony, not only " for the truth," 
but also " against error," thus becoming "as one family and 
household ;" we hold it to be not merely the privilege, but the 
religious duty of all, whose eyes are opened in the light of Christ 
to see these things as they really are, to warn, and put their 
brethren in religious fellowship upon their guard, against opinions 
leading to consequences dangerous to the integrity of the Society, 
and by the adoption of which the gracious designs of the blessed 
Head of the Church, in raising us up to be a people, might be 
marred or impeded. 

A fundamental point of Christian doctrine, which our Society 
has always felt itself required to insist upon, as being of essential 
practical importance, is that of the necessity of attending to and 
obeying the immediate manifestations and teachings of the Holy 
Spirit in the heart. The beginning of the work of religion must 
be there. The Holy Spirit appears in the mind of every man, 
as the swift witness against sin; and it is in the light of its 
teaching that man comes to see the exeeding sinfulness of sin ; 
true repentance and contrition, and the strength to forsake sin, 
are its gifts : as we regard its manifestations and obey its voice, 
we shall be led along in the path of duty, from knowledge to 
knowledge of the will of our Heavenly Father concerning us : 
we shall experience Christ Jesus to be made unto us of God, 
wisdom, righteousness, sanctification and redemption. It is in 
the path of steadfast humble obedience, in which there is a growth 
in the Truth from stature to stature, that we are qualified rightly 
to understand the doctrines of the Gospel as laid down in Holy 
Scripture, and to be made partakers of the precious promisee 
which they contain. While the mysteries of the kingdom are 
hid from the wise and prudent, they are revealed to the children 
of the Lord as He sees fit ; and thus their faith docs not stand 
in the wisdom of man, but in the power of God, manifested in 



65 

their souls. The same divine Spirit which inspired the holy 
men to write the Scriptures, not only leads the disciples of Christ 
to a full belief of the sacred truths they contain, but also prompts 
to the frequent and serious perusal of them. The more faithful 
any are to the internal manifestations of the Spirit of Christ 
Jesus, the more will they love to read and meditate upon the 
sacred truths recorded therein, and conform their lives thereto ; 
that they mav be made wise unto salvation, through that faith of 
which He is the holy Author. 

Yet as simple unquestioning obedience to the secret mani- 
festations of the light of Christ in the heart, is the unfailing ac- 
companiment of this faith, and as the substance of all religion is 
a holy self-denying life in the fear of God, our early Friends 
insisted upon the latter, both in their writings and discourses, as 
the thing of primary importance, and immediately concerning 
the salvation of the soul. But by insisting upon the paramount 
importance of the knowledge of doctrine, and the study of the 
Bible, a proficiency in these things may come to be regarded, 
equally at least with the taking up of the cross and the denying 
of the world, as the evidence of religious growth and attainment. 

It is in this respect that such views tend to undermine the 
life of religion in the Society; and they do this, even when the 
form of sound words may be adhered to, and there may be no 
heresy in doctrine distinctly avowed. For such is the deceit- 
fulness of the human heart, and the subtlety of the unwearied 
adversary, that man may imagine himself to be a believer in 
Christ, justified by his blood, and saved by his imputed righteous- 
ness, merely because he believes the doctrines of Holy Scripture; 
while he has never known the flaming sword, that keeps the 
way of the tree of life, to pass upon the transgressing nature, 
separating between the precious and the vile, and making him 
a true believer in Christ from the inward heartfelt knowledge of 
Him as the wisdom of God and the power of God, that has 
brought him out of his fallen condition, and restored him to the 
paradise and image of God, which was lost by transgression. 
There is hence a danger of separating what our blessed Lord 
has done for us without us, from what it is indispensable to ex- 
perience Him to do for us within us ; and of thinking that a 
man may be a true Christian because of his religious belief, and 
5 



66 

without doing the will of God through submission to the power 
of the cross of Christ. 

A religion adopted from study and reason, and stored in the 
memory, is, after all, so far as the individual is concerned, mere 
opinion, unstable and fluctuating, wanting in that clear and cer- 
tain conviction which springs from heartfelt experience, and 
without that hold upon the conduct which marks the faith of 
the true disciple. 

Not being grounded on the inward work of Christ upon the 
soul, this religion of sentiment rather than of experience, does 
not make obedience in the day of small things the essential con- 
dition of greater attainments ; but rather reasons away these 
little requisitions of duty, as things of small account ; and so 
tramples under foot the cross of Christ, and consents to an al- 
liance with the spirit, and the pursuits, the maxims, and the 
manners of the world. 

Being in its nature self-active and superficial, it may lead the 
preacher to frequent speaking in our solemn assemblies, without 
sufficiently regarding the indispensable necessity of waiting upon 
Him who is mouth and wisdom to the rightly anointed minister. 
Instead of speaking of what his eyes have seen, his hands have 
handled, and he himself has really tasted, of the word of life 
and of the powers of the world to come, under the putting forth 
of the Shepherd of the sheep ; his preaching may be dry doctri- 
nal discourses, or efforts of human rhetoric, unaccompanied by 
the baptism of the Holy Spirit, even though set off in the form 
of sound and scriptural words. 

This religion of sentiment and opinion, if it supplants, in those 
who are called upon to sustain the order and discipline of the 
Society, the influence of the heart-changing and illuminating 
power of the Spirit of Christ, effectually blinds the eye, and dis- 
qualifies the mind forjudging rightly in the important concerns 
of the Church. 

As it affects the minister, so must it affect the elder ; who would 
be no longer prepared to try words as the mouth tasteth meat, 
or to distinguish the plain unsophisticated gospel ministry, which 
stands in the demonstration of the Spirit and of power, from the 
rhetoric of the fluent preacher, which fails to wound the man of 
sin. 



67 

Should this superficial religion prevail, it would introduce the 
spirit and the maxims of the world into the very bosom of So- 
ciety. Our meetings for worship, instead of being held in the 
name and power of Christ, might be rendered opportunities for 
bold and popular preachers to lead astray the people from the 
true fold. Having rejected the Guide of life, we should be left 
to choose our own paths, and should inevitably fall into confu- 
sion and error. For if we cast aside our fundamental principle 
of the guidance of the Holy Spirit, and the government of the 
Head of the Church, we shall assuredly become the prey of un- 
belief and anarchy. 

The present is a day of deep trial and sifting within our bor- 
ders. The enemy of truth and of the soul's salvation, has suc- 
ceeded by various stratagems in marring the beauty and peace 
of Zion, and it behooves all those who are desirous of seeing the 
waste places built up, and the former paths restored, to put 
shoulder to shoulder, and walking by the same rule and minding 
the same thing, rally to first principles, and labor harmoniously 
in the great work of our day. It is from a fervent desire to be 
found thus engaged in the Lord's work, and from no wish to 
cast censure upon individuals, that we have felt ourselves con- 
strained to make the preceding exposition ; and it is our earnest 
desire, that all our members, while showing feelings of kindness 
and true Christian charity towards each other, may be aroused 
to a clear sense of the danger which threatens our Society, and 
be willing, humbly and fervently to enter into an examination, 
how far they are contributing to hasten or to avert it. 

The Lord will have a tried people to show forth his praise. 
And if we are not willing to maintain our allegiance to Him, if 
we let fall the banner which He has given us to display because 
of the truth, we shall be rejected ; and others will be raised up 
who will exalt those pure doctrines and testimonies which the 
Lord Almighty qualified primitive Friends to live up to, and to 
preach with holy zeal, in the pure language which was restored 
to them. 

Against these dangers which threaten the Church, there is but 
one defence — a hearty and practical return to First Principles. 
The light of Christ which shineth in every heart, which is the 
swift reprover of sin, and shines more and more in the humble 



68 

and obedient soul unto the perfect day, will, if we follow its 
guidance in all things, as it makes them manifest, lead us into 
all truth and unto all humility and holiness. 

Were we enabled, through Divine favor, to come up more fully 
to that degree of watchfulness and obedience which our prede- 
cessors in the truth experienced, how* great a change would take 
place among us ! How circumspect would be the conduct, how 
guarded the conversation of our members ! Their desires being 
after the things that pertain to the soul's salvation, they would 
not suffer the pursuit, and the accumulation or the pleasures of 
riches, to engross their affections. Keeping before them the fear 
of the Lord, and the blessed precepts and example of the Divine 
Master, they would be marked by self-denial, moderation and 
humility in all their walking. Our testimony to Christian 
plainness and simplicity would be maintained in the avoiding 
of a compliance with the customs and fashions of the world, in 
the furniture and decorations of our houses, and in our manner 
of living and entertaining company ; compliances which have 
long been increasingly prevalent with many among us, and which 
feed the vanity and pride of the creature, and render the lives 
of those who thus conform to the customs of a vain world, a 
practical contradiction to their holy and self-denying profession. 

This humble consistent walking, a godly zeal, the love of each 
other in that fellowship which is in the ever blessed and un- 
changeable Truth, would again distinguish us as a people, and 
it would again be said of us as of old, "See how these Quakers 
love one another !" 

Were we thus unreservedly to submit to the turnings and 
overturnings of the Divine Hand upon us, individually and as 
a people, Truth would rise more and more into dominion in our 
religious assemblies ; messengers of the everlasting gospel would, 
in the Lord's own time, and according to his own pleasure, be 
sent forth as of old ; judges as at the first and counsellors as at 
the beginning, would be known amongst us: our meetings for 
the transaction of the Discipline would be increasingly weighty 
and edifying; forward and self-confident spirits would stand re- 
buked in the authority of Truth ; the shout of a king would vet 
be heard in our camp ; and lie who has hitherto helped us, 
would still condescend to be to his stripped and peeled people, 
the Healer of breaches, and the Restorer of paths to dwell in. 




THE ANCIENT DOCTRINES 




AN APPEAL 




Religious Society of Frieuds. 



Published by direction of the Yearly Meeting held in Philadelphia, 
in the Fourth Month, 1847, 



ADDRESSED TO ITS MEMBERS. 



PHILADELPHIA: 

WM. H. PILE. PRINTER, No. 422 WALNUT STREET 

1883. 




'B'Xroa' 



^ 



LIBRARY OF CONGRESS • 

019 566 796 2 




